PRINCETON, N. J.
DISCOURSES
O N T H E
PARABLES
OF OUR
Bleffed LORD and SAVIOUR
JE S US C H RIST.
B y
The Revd. WILLIAM D O D D,
Lecturer of Weji-Ham, Effex, and
St. Olave's^ Hart-Street^ London.
And the Dlfciples came and /aid unto him. Why fpeakeji
thon unto them in Parables f He anfwered and f aid unto
them^ Becaufe it is given unto you to know the Myfteries
cf the Kingdom of Heaven, but unto thein it is not givm^
&c. St. Matt. xiii. lo, ii,
Proponebat Chrlftus, addam & Prophets parabolas, I e.
rerum notijjimarum fmiiitudi?ies : efl enim hoc fimplicijfi'
mum docendi genus, ac rudlhus maxinie accommodatum :
videtur enim prima fpecic puerile, ac ridiculum hujus
mundi fapientibus : fed hcc dicendi genus placuit Mt^mdS.
Sapiennas, Erafmus /wMarcum.
VOL. IV.
LONDON:
Printed for W. FADE N, in Wine -Office ^Caurt
FUet-Strest, IvIDCCLVII.
In neceffarils unitas.
In non-necelTariis libertas
In omnibus prudentia & charitas.
Sint Scripturse tuas delicise mese ! Nee decipiar in
eis, nee decipiam ex eis. — St. Auguft^
CONTENTS
O F T HE
Fourth VOLUME
o
DISCOURSE XL
N the Parable of the rich Fool. Luke x\u
21. Page 3
Part II. Luke xii. 25. ^ 29
DISCOURSE XII.
—^ Of the unjuft Steward. Luke xvi. 8, 9.
5^
DISCOURSE XIII.
— — Of the rich Man and Lazarus. Luke
go
115
xvi. 19 — 21.
Part II. Luke xvi. 25, 26.
DISCOURSE XIV.
- Of the two 6'<?;/j. Matt. xxi. 28—3-2.
DISCOURSE XV.
— Of the Vineyard and Hujbandmen. Matt
xxi. 33.
Part. II. Matt, xxi 34
168
192
P]knTGE
REC. NOV 1881
THEOLOL
D 1 S-
CONTENTS.
DISCOURSE XVI.
Of the Ten Virgins, Matt. xxv.
, 2.
219
236
282
Part II. MattrA-y^v. 13.
DISCOURSE XVII.
— Of the 5^^/^«/r. Matt. xxv. 21,
r^rtll. Matt.^xy. 24, 25.
DISCOURSE XVIII.
— Of the Marriage Supper. Matt. xxii. 2.
i 312
Part II. Matt. xxii. 11 — 14. 346
DISCOURSE XIX.
-— Of the Unprofitable Servant, Luke xvii.
10. 384
DISCOURSE XX.
Of theGW Samaritan, Lukex. ^j. 414
445
Part II,
DISCOURSE XL
On the P A R A B L E
Of the Rich Fool.
Being the Subftance of two Sermons.
t^ A R T I.
St. Luke xii. 21.
So is he that layeth up treafure for him f elf and
is not rich towards God,
W^sff^3k H U S our Saviour concludes a
§ T § parable, wherein he draws a lively
3^ ;^ pid:ure of the man, who lays up
)KM)iKM^ treafure for himfelf, and is not
rich towards God ; and whom, he aflures
us, — however wife and prudent he may be in
his own eyes, and in the eyes of the world,
which generally judges of a man*s worth by
his wealth, — is yet in the eyes of God, no-
thing more or lefs than a Fool : a man utterly
devoid of true underftanding, and perfedtly
Vol. IV. ^ B -' --^ unac-
PEIIT^CETOIT %
• REC. NOV 1881
THEOL
4 0? tbeVAKABLE
unacquain<:ed with the only valuable, that i&,
heave ly PFifdom.
Afadfenteixe this for the men of the world:
bat a fen^ence, however abfurd they may deem
it, however blindly they may rejedl it, as true
as the infallible truth itfelf which fpoke it :
and certainly to be experienced either here
in its convincing, or hereafter in its dreadfully
condemning po^ver. It is a fentence wherein
we all are equally concerned : for every living
foul will be equally charged with folly in the
fight of the wife God of heaven and earth,
who prefers the things of time to the things
of eternity: the love of felf to the love of
God. Thefe two loves divide the world : eve-
ry heart is given up either to the one or the
other : and they are incompatible together:
we cannot ferve God and Mammon : we cannot
give up our hearts to the love of ourfelves and
the love of God.
The whole bufinefs of chriftianity is to di-
vefl us of the impure love of felf, and to diredl
that holy affeftion to its proper objed:, the
great and good father of heaven and earth,
who created the heart only for himfelf, and
who hath thought fit in infinite goodnefs and
wifdom, to permit it to find repofe and peace,
in nothing but the love of himfelf. But fo to-
tally are the aftedtions of man corrupted, fo
2 perverfc
Of the Rich Fool. 5
perverfe his will, fo blind his underftanding,
that upon a furvey of the world we find there
is nothing fo trifling, fo bafe, fo mean, nothing
fo unworthy, criminal, and abfurd, which
is not able to engage and take up the hu-
man heart, and to eftrange the whole affedli-
ons from the only adequate objed: of them.
Hence proceeds that ftrange abfurdity and
am?-zing contrariety in the human conduct :
which it would be impoffibie in the leaft de-
gree to account for, and not to ftamp with the
character of madnefs and folly, did not we
know the fountain from whence it fprings,
did we not each one of us perceive and la-
ment in ourfelves the ftrongeft bias and pro-
penfiry to the like madnefs and folly. But
ftranger than all this it is, that when the ma-
lady is laid open and clearly difcovered, when
the evil of it is abundantly difplay 'd, and to our
unfpeakable blifs, a cure abfolutely infallible
propofed to this otherwife defperate Difeafe —
that yet we defpife the cure, and fet at nought
the phyfician, chufing rather to perifli in our
evil, than fubmit to the operations of his
healing hand, who will reftore us to everlaft-
ing health.
Nothing can give us a more lively picture
of the abfurdity of this conduct, and the folly
of felf-wifdom, while we arc neither wife nor
B 2 rich
6 0« ^/5^ P A R A B L E
rich towards God, than the parable, which oar
Saviour delivered in the verfes preceeding the
text, and where we arc prefented with the
vain reafonings of a carnal heart, the fad ifTue
of all his cares and anxieties, and the juft
judgment of God upon fuch a one. Take
keed and beware of co'vetoiifnefs : for a mans
life confijleth not in the abundance of the things
which hepojf^ffeth. And he fpake a parable unto
them^ faying^ the ground of a cert.,:?: :\:h ??ian
brought forth plentifully » And he thought with*
in himfelf faying^ what (hall I do, becaufe I
have no room where to befow my fruits ? And
he faidy This will I do\ I will pull down my
barns and build greater : and there will 1 beftow
all my goods. And I will fay to my foul^ Soul, thou
hajl much goods laid up for many years, take
thine eafe, eat, drink, a?2d be fnerry. But God
faid, Thou fool, this night thy foul fl jail be required
of thee ; then whofe jhall thefe things be, which
thou hafl provided^ So is he that layeth up
ireafure for himfelf, and is not rich towards
God. Such is the parable w^hich I (hall firft
in brief explain to you, and then draw fome
ufeful Remarks from it.
The Occafion of this parable was the re-
queft of a worldly man, that our Saviour
would interfere in his temporal affairs, and
fpeak to his brother to divide the inheritance
with
OftheRkhFdoL 7
With him : he did not come to Jefus to gain
an inheritance for his foul, and to be in-
ftru6led in the things of the kingdom of God
— his heart was upon the world -, and could
he but gain the inheritance there defired, little
heed had he for the fpiritual riches of Chrift's
heavenly kingdom. Our Lord treated him
accordingly, Ma?2y faid he, who made me a
judge or a divider over you ? My kingdom is
not of this world, and what reafon have you
to fuppofe that I (hould interfere in thefe tem-
poral concerns, for the management of which
you have laws and magiftrates appointed ?- —
He faw into this man's heart, and perceived,
that covetoufnefs^ the root of all evil, was the
foundation of this requeft to him : and well
knowing the fatal tendency of this principle,
fo univerfal amongft mankind, he took the
opportunity to exhort his followers againft it
— T^ake heed^ faid he, ajid beware of covetouj-
nefs : for a man's lije confijleth not in the aburi'-
dafice of the things which hepojfejfcth. You fee
how ftrongly he enforces his exhortation —
cpaT6 Mxi (pvhuff(Te(7^£ — take heed, obferve your-
felves, keep a jealous and watchful eye over
your fouls, and beware^ be ye guarded againft
all the fubtle and fecret attacks of covetouf-
nefs, all the different ways and methods by
which it is ufed to infinuate itfelf into the
heart.
8 Ontk? A R A B L E
heart, and to gain upon the life and pradice.
" This is a peculiar kind of caution, and no
where elfe, or upon any ether occafion, that
I know of, ufed in Scripture : in which for
the greater emphafis and weight, the words
of caution are doubled, as if the matter were
of fo much concernment, that no caution a-
bout it could be too much : to fignify to us
both the great danger of this fin of covetouf-
nefs, and the great care men ought to ufe
to preferve themfelves from it *" Our Sa-
viour frequently and preffingly inculcates this,
abundantly fliewing to us thereby, that there
can be no greater impediment to the life of
God in the foul, than the anxious delire
after the things of ^ this Hfe : hence he de-
clares it next to impoffible for a man that
trufteth in his riches to enter into the
kingdom of heaven ; and St. Paul pofi-
tively pronounces covefoufnefsy (piXapyvpia, the
love of money, the root of all evil
This it was that caufed the accurfed Achan
and all that he had, to be confumed with
fire, and made an heap for ever : this covered
Gchazi with leprofy : this caufed Judas to fell
his Mafter and hang himfelf in defpair : this
caufed Ananias znASapphira to lye to the Holy
Ghoft, and to be cut off by the blaft of the
* See Abp. T^UIotfon^ Sermons, vol. 6. p, 69.
Of the Rich Fool 9
Almighty's vengeance ; and this will ferve to
keep all its votaries from the kingdom of God
for ever, for no covetous man who is an idola-
ter^ faith St. Pauly hath any i?iheritance in the
kifigdom of Chriji and of God : nay on the con-
trary it is declared, that fach /hall have their
portion in the lake that burneth with fire and
brimfione. Ckrift therefore takes abundant
care to caution us againft this vice : and can
w^e be too wary, too well advifed againft it ?
efpecially, when we find it fo fubtle, fo apt
to creep on and grow up in us ? efpecially
when we know it fo fatal to the life of the
foul here, fo fatal to eternal life hereafter ! If
a fkilful phyfician advifed us to take particular
care, not to touch fuch a poifoned herb,
which commonly intermingled itfelf with our
food, and to tafte of which would be otir
death : how cautious fliould we be, how care-
ful to examine, left we eat of that herb ? But
now that the heavenly phyfician of foul and
body hath again and again exhorted us, to
abftain from covetoufnefs and a vain folicitude
after the things of this life, as from a
deadly poifon, — how little is he obeyed,
how deaf are the moft to his counfel, and
how fearlefly do we fee men drink large
draughts of their own perdition by iiidulging
them-
io Of the PARABLE
themfelves in that, wherewith everlafting
death is neceflarily connected ?
Falfe appearances deceive men in purfuits
of this kind: they fancy themfelves purfuing
that, which will infallibly procure the feli-
cities and comforts of this life, which as be-
ing things prefent ftrike the fenfes, while the
things of heaven, as not being feen, do not
fo ftrongly operate upon the mind. But our
Saviour draws ofFthe mafk, and were we wife
to confider, fufficiently and clearly demon-
Urates, that the fcheme we purfue, will not
procure the end we fuppofe — For a man's
life, fays he, conffteth not in the abundance of
the things which he pojfeffeth ! *' Human life is
fuftained by a little, and therefore abundance
is not neceffary, either to the lupport or com-
fort of it — 'Tis not a great eflate and vaft pof-^
feffions that make a man happy in this worlds
but a mind that is equal to its condition what-
ever it maybe*" — a maxim how certainly
true, experience abundantly teacheth us all !
and yet how few are there influenced by this
maxim — how few, who live, as if they be-
lieved it true — how few who live as if they
did not precifely believe the contrary ! — that
a ma7i's life, the comjort and happinefs both of
prefent and future life confijleth in the abun--
* See Tillotfm as above.
dance
Of the Rich Fool n
ddnce of the things that he poffefleth ! other-
wife whence all thefe defires to add field to
field, and houfe to houfe, to add gold to
gold, and filver to filver, this rifing up early,
and wafting the night in laborious en-
deavours not to procure the necefTaries of
meat and drink, raiment and lodging — but
that fuperfluous and ufelefs abundance, which
avails nothing to future life, and which gene-
rally deprives of, fo far from adding to, the
happinefs of this !
To fliew the truth hereof in the plaineft
colours, and to direcfl the eyes of us all to a
review of the world, and the numberlefs in-
ftances daily before our eyes, of the utter
inability of all worldly wealth to procure
peace and repofe, peace of mind or health of
body, the goods of the prefent life, nay the
continuance of it one moment — and more,
much more the goods of life eternal — to im-
print, I fay, thefe important truths upon the
minds of all who (hould read or hear — he de-
livered the awakening parable before men-
tioned.
The ground of a certain rich man brought
forth plentijully. The chief wealth of the
Jews, we fhould remember, confifted in the
produce of their lands : their olives, vineyards,
(heep, and oxen : hence our Saviour takes his
parable.
12 On the P ARABLE
parable* And probably he in fiances in the
produce of the earth, more efpecially to fhew
the ingratitude and unthankfulnefs of the rich
man, to that heaven who blefleth the increafe
of the field, without whom, in a natural as
well as fpiritual fenfe, neither is he that plant-
eth any thing, nor he that watereth : who
maketh his fun to fhine upon the juft as well
as the unjuft, and who by his goodnefs will
bring them to repentance. We are taught
hereby, not always to meafure the favour of
God, by xhe abundance of the things of this
life, which frequently arc given to try and
prove the foul, and become by an ill u(e of
them curfes inftead of bleffings. An admo-
nition to the rich efpecially to take care not to
be high' minded, but fear, and be on the
watch, left they employ their abundance to
fuch ufes as are contrary to the law and love
of God and admit fuch vain and felfifh
thoughts as the man in this parable ad-
mitted.
For finding his increafe fo mighty and un-
expected, the poor rich man was reduced to
great ftreights — Rethought within himfelf\ fay-
ing, what fid all I doy becaufe I ha'-oe no r corny
where to befiow my fruits !
You fee his abundance brought no tran-
quillity and peace to his mind 5 but rather in-
creafed
Of the Rich Fool 13
creafed his anxiety and follicitude : his thoughts
were at work, and God, you find, obferved
his thoughts : for he is a difcerner of the
thoughts and intents of the heart : in vain do
we fuppofe, that our thoughts will go free ;
they alfo (hall be called into judgment ; for
every fecret working of our foul, how latent
foever we may fuppofe it, is naked and open to
the fight of that all-feeing God, nioith whom we
have to do ! How careful then fhould we be,
to keep out all vain, criminal and worldly
thoughts from our hearts ! for thoughts muft
precede adions — and if we do not ftifle wrong
thoughts in the birth, evil aftions will be
produced from them, and the confequence
thereof is death. When luft hath conceived,
(when the evil thought hath done its work)
it bringeth forth fm, the evil aftion — and fin
when it is finifhed, bringeth forth death-
faith St. James.
See the iflue of this rich man's thoughts:
What JJmU I do^ thought he 3 poor man, ta
what a fad ftate has this abundance reduced
him ? why, this is not the language of wealth
but of poverty. What flmll I do ? — a man
that had no fruits at all, and no means to get
any could not utter a word of deeper diftrefs
than this — what fiall I do— So then you fee
there is fuch a thing as want^ as poverty even
with
14 On t^e P ARABLE
with full barns and a full purfe * — {o true is
that fame faying of our Saviour's, that ^ man's
life confifteth not, &cc. — And what was the
reafon of this poor rich man's uneafinefs and
diftrefs ! why truly only becaufe he had 120 room
where to be [tow his fruits ! And this is the
ufe he makes of that liberal bounty, where-
with the God of heaven hath blefled him,
that he alfo may be a bleffing to others !
What, fo many poor fellow-creatures, fo
many brethren, children of the fame almighty
Father, with empty bellies, empty pockets
and empty houfes, and complain for want of
room where to beftow your goods ! Do you
forget the faying, that the poor man's cot-
tage is the rich man's barn, And do you afk,
O rich man, v^\\2it you P^all do With, your in-
creafe ? Treafure up your fuperfluity there,
make the houfes of the poor your flore-houfe,
and you will put out your fruits to good in^
creafe : fo may you make friends of the
mammon of unrighteoufnefs, fo may you be
rich towards God, rich in good works — and
lay up eternal treafures in the kingdom of
God. — Thus an eafy anfwer might be given
j * Refolve me reafon, fays Mr. Pope, which of thefe
is worfe,
Want with a full, or with an empty purfe ?
Reafon, methinks, would not hefitate long for a reply.
to
Of the Rich Fool 15
to this perplexing thought of the rich man,
what fiall I do ? — Give thanks and praifes to
God for the abundant increafe wherewith he
hath bleft ypu, and for the glorious means he
hath put into your power, of laying up a rich
ftore, as a fecred depofit in his almighty
hands, by giving to the poor, which is lend-
ing to the Lord — and fhall not HE repay ?
Such were the cares and concerns which this
increafe of fubftance brought to the rich man:
and fuch are the cares and concerns which
always accompany the acquiring a multitude
of riches. — Whatfiall 1 do, is the uneafy and
anxious enquiry of the mind taken up in thefe
purfuits : whatjhall 1 do to gain them — what
p)all I do to preferve them when gain'd —
'what Jhall I do to make the beft advantage of
them? — And the numberlefs heart-achs and
follicicudes, the conftant burning and uneafi-
ii€fs of foul which arifes from hence {hew at
once the infufSciency of all earthly acquifitions
to procure peace and comfort to the heart :
and the folly of purfuing fchemes and grati-
fying defires, which rob us of the true joy
of life, content and tranquillity ; which rob
us of all hopes of future life, of joy with God,
and peace, in glory !
But alas, who will be convinced hereof ?
When once the world is fuffered to get faft
hold
26 Of the P A R A B L E
hold of the heart, its propofals and projefis
are fo warmly embraced, fo eagerly purfued,
that it is great chance if any thing but the
avenging and correcting hand of God can be
fufHcient to awaken the foul to a fight and
fenfe of better things. Yet would we im-
plore God's grace to direfl: us into the truth,
the contemplation of this rich man*s purpofes
and defigns, might (hew us, as in a glafs,
the vanity and folly of all earthly purfuits.
His foolifh Cares end in refolutions as foolifhi
7his will I doy fays he : I am refolded what
method to take as moft conducive to my fu-
ture eafe and happinefs : I will pull down my
barns y and build greater : and there will 1 be-*
flow all my jruitSy and all my goods.
See again how far this wealth and increafe
is from bringing eafe and quietnefs to the
poffeflbr : what an increafe of trouble doth it
bring! his barns are all to be pulled down
and greater ones to be built ! a laborious and
tirefome work ! yet in this he readily en-
gages, becaufethus he can fecure ^//his fruits
to kimfelf: none may ihare with him ! — See
with what confidence this man talks -.-^Iwill
pull down—and / will gather in, and / will
beflow ! Proud and vain ! God will difap-
point all thy fchemes : who art thou, that
thou foyeft, / will pull down ; when thoii^
•^ ' " knoweft
Of the Ilich FooL \J
knoweft not, whether thou mayeft live one
day longer ? Who art thou that thus-
talkeft of building barns for thy goods, when
thou doft not know in ho;y iTiort a time the
earthly houfe of thy body may be difiblved ;
and thou art yet no ways follicitous to pro-
cure an eternal habitation, an houfe not made
with hands for thy foul ! Who art thou, that
thou fayeft, there will I beftow my fruits,
when as yet thou knoweft not, whether God
may not do unto thee, as unto holy Joby con-
fume all thou haft by lire, hail, or enemies ?
—St. James's, rebuke may well be applied to
all fuch. Go to now, ye that fay to day or to ?nGr-
row we will go into fuch a city^ and continue
there a year and buy and fell, and get gain :
whereas ye know not, what f jail be on the mor--
row. For what is your life ? It is ei'en a va^
pour, that appeareth for a little time, and then
vanifheth away. Injiead of this ye ought to fay^
If the Lord will, we f?all live and do this Qr
that.
The rich man diad no inclination to liften
to the Lord's will: ho was wnoily for him*
felf, and in this view he appropriates every
thing to himfelf : they are my fruits, and my
goods : whereas he was in reality only the
fteward of them : the goods and fruirs were
the Lord^, lent him only, only committed
Vol. IV. C to
1 8 On the ? ^R ABLE
to his care and management — and a verybafe
fteward he proved — detaining for himfelf and
as his own, thofe goods, which his Lord had
delivered him for the ufe and fervice of his
brethren. " So that covetous men, (as St.
Ba/il obferves) are robbers and thieves : re-
taining and claiming as their own, thofe
things which God hath entrufted to their
care. 'Tis the bread of the hungry which
the covetous man detains : 'tis the garment
of the naked which he keeps locked up in his
cheft : 'tis the (hoe of the barefooted, which
he fuffers to rot in ufelefTnefs ; 'tis the money
of the poor and afflided, v/hich he keeps laid
up in ftore, and unemploy'd, but for himfelf.
So that the covetous man may juftiy be faid
to injure fo many, as he is able to aflift, and
doth not :'' building barns and treafuries for
himfelf, and having nothing inview, but the
wretched concerns and pleafures of a perifli-
ing body. For this was the only end, you
learn, which this rich man had in view —
his purpofes tended wholly, to carnal eafe and
the good things of this life. For the?2, faith
he, when I have finifned my defigns, and laid
in my ftores — / will fay to my foul ^ with much
felf- complacency and comfort, Soiil^ thou hajl
much goods laid up for many years — take thine
eafe^ 'eat^ drink and be merry !
.. ' The
Of the Rich Pool. 19
The man you perceive was as fooIKll in hia
enjoyments, as in his cares and refolutions : he
foar'd no higher than one of his oxen 5 and
expeded no other bleffings from his riches
than to indulge himfelf in a merely beftial
life, to eat, drink and be merry ! What a
ftrange idea he had of his fou/j an immortal
foul, the breath of the moft high God, cre-
ated to live with and enjoy God throughout all
eternity ! yet in this addrefs of his to his foul>
he brings it down to a level v/ith the very
beafts that perifh : what, no higher enjoy-
ment for the foul, than to indulge in eating,
drinking and carnal jollity— the man ,miftakes
the matter : this was for the body, not for
the foul 5 ''If he had had the foul of a
fvyine, he might have bleft it with the fatis-
faftion of eating and drinking^^ but what's this
to the foul of a man, that has exigences and
defires, which tliefe things will be no ways
fuited to*:'* and what m,Lift be the condition of
the poor loul, when the body, the inftrument
of thefe fenfual delights, is laid in duft, and'
the foul configned to a future flate ?
Abfurd however as was this man's reafon-
ing, we fee it in fadt daily 'put in pradice a-
mongft mankind : many, who fink their foul,
their nobler and better part, into the level of
their bodies, and fuppofe tlie pleafures oi'
C a fsnfe
20 On the P A R A B L E
fenfe capable of fatisfying their fpiritual wants
and exigences 5 who feem to Hve only for this
purpofe, in the very fpirit of the old liber-
tines, " Let us eat and drink, for to-morrow
we die." How many are there who, like
this rich man, are amaffing wealth to the very
fame end, merely to retire as they call it, to
leave off bufinefs and live at eafe : to eat,
drink and be merry : to indulge their fenfual
appetites, and to live merely animal lives :
this is the end of their labours, this the pur-
pofed fruit of their toils — and thus the poor
foul is as it were buried in the body, dead to
God, dead to the hopes of glory, the mere
flave of the body and of fin here, and at length
to become the everlafting bond-flave of fataa
and of hell ! \ r ' ,
When the mind is 'thus poflefled only with
the love and defire of fenfual things, It pleafes
God, frequently to difappoint thofe views,
wherein he is never confidered, and to give
dreadful proofs of how little confequence all
counfels are, wherein the giver of all fuccefs
is not at all confulted. And this we fee in
the parable : the rich man's fchemes were in
imagination all complete, his defigns quite
ripe, his refolutions fixt -, and he had nothing
to do, but to haften to the execution of them.
When fee the fatal ifllie ! He had reafoned
with
Of the Rich Fool. 21
with himfelf, and by himfelf 5 he had
founded his purpofes folely on his own
ftrength. God therefore will blaft them and
fhew him the folly of them all. God faid
unto kirn — He fpoke to him by fome dread
difeafe, by fome awakening punifhment or
other, which he fent to inform him of his
immediate departure — Thou fool , that haft thus
been vainly laying fchemes, and building
upon future days of eafe and plcafure : fee
thy folly in not depending upon me : and in
reckoning upon time and life, which are
not in thy difpofal, which are wholly at my
will, and which thou can ft not promife in
the fliorteft duration to thyfelf : iov this nighty
this very night, while thou art in the dark
night of fin, the black night of folly and im-
penitency, and fo haft no caufe to joy — this
very night thy foul Jhall be required of thee :
I will demand back the gift that I gave, and
thy foul ftiall be fummoned to appear before
the awful bar of my judgment : then 'whoje
Jhall thefe things be, which thou hajl provided ?
then where will be all thy eating and drink-
ing, thy foolifh-fancied mirth, and wicked
worldly jollity !"
How awful a fummons was here ! — while
he lay waking upon his bed, in anxious foli-
citude, what he fliould do \vii\\ his abundance,
' '^ C 3 while
22 On the ? KK h B L E
while his heart was filled with the hope of a
variety of pleafant future indulgencies > then
the golden dream vaniihes,at once all his hopes
perifli : and, in their jftead, a horrid account
ftareshim in the face, and a icene of judgment
prefents itfelf to his affrighted view ! Then
a dark night of horror overwhelms that foul
to which he had promifed fo much eafe : and
inftead of eafe below^ inftead of eating, drink-
ing, and merry-making, eternal tortures, un-
fpeakable thirft, v/eeping, and wailing, and
gnafliing of teeth^ mud be the portion of this
miferable foul for ever and ever !
h.x\di fo is be ^ adds our Saviour, juft fuch a
fool is every one, who layeth up treafures for
hlmfelf and is not rich towards God : thus fliall
he be taken away from all his foul holds dear ;
thus (hall he be torn from all his carnal prof-
peds and pleafures : none of his beloved
mammon fhall follow him : naked (hall he
depart out of the world as he came into it ;
and all that he has gained fhall fall into the
hands of thofe, who will no more remember
or care for him ; and his fole delight and hap-
pinefs on earth, (hall be of no avail to procure
him the leaft comfort or refpite from fuffer-
ing hereafter. — Oh 1 how fhould this reflec-
tion awaken us all to a due care of the foul)
how fhould it alarm us vvhen planning fancied
2 f^hemes
Of the Rich Fool 23
fchemes of worldly pleafures, while we have
no eye to the great dilpofer of all events ! If
he be averfe to us, if we be at enmity with
him, in vain do we promifeourfclves any lecu-
rity. As fure as we plan, fo fure \v\\\ he de-
feat ', and in a moment when we think not of
it, like a flafh of forky lightning fhail his
fummons come, and our trembling unex-
peding fouls launch into the boundlefs regi-
ons of eternity, and fland with all our guilt
before the juft and mighty God ! Can we
then be too well prepared, can we be too
watchful for that awful charge, which is at-
tended with fuch momentous confequences ?
Can we take too much heed, that we build
not on the fandy foundation of worldly fecu-
rity, while we depend not on God, nor con-
fider ourfelves as in his hand ? always remem-
bering that we are flrangers and pilgrims here
below ; and when once fuppofing this place cf
travel, the place of reft, certain to be con-
vinced of our miftake, and fliewn that it is
a ftate of trial only.
Such then is this av^akening parable :
wherein we have a ftrong pidure of the egre-
gious/(/i/y of thofe who live for and to them-
feives, laying up treafures for themfelves,
while they are not rich towards God, rich in
faith, in love, and in all good works ; feeing
C 4 the
24 O;; /i;^ P A R A B L E
the goods of this life are wholly incapable of
fatisfying the wants of the foul, of relieving
pains of body or of mind, of procuring folid
peace and real comfort : and feeing they are,
when confided in, the moft fure mer.ns to de-
prive us of the life of glory for ever : at beft
unfatisfying, nay burdened with cares and
fears, at all times uncertain : and if ufed im-
properly, frequently the means to (horten our
days, by drawing down upon us the juft wrath
and indignation of God.
I will referve however the remarks natu-
rally ariling fiom ibis parable to a future op-
portunity : eaiiieftly recommending in the
inean time a ferious enquiry, whether we be
of the number of thofe who are laying up
treafures for ourfelves — or of thofe who are
rich towards Gcd ? It is very neccffary that
we fliould fatisfy ourfelves in this enquiry, in
which thofe in a meaner are no lefs con-
cerned than thofe in a more wealthy and ex^
cited flate : lince experience fufficiently proves
to us, that the heart of man is frequently tied
down by the love of the world even in a mean
eftate, as well as in an higher condition : tho*
it be indeed true that riches and worldly goods
have the aiofl natural tendency fo to engage
the heart, and therefore in that ftate the more
careful and diligent heed is necefiary. Such
therefore
Of the Rich Fool 25
therefore of you, my brethren, as are bleft
with an abundance of this world *s good, con-
(ider how gracious God hath been to you
in blefling you with fo large a portion of the
comforts and conveniencies of this life; but
remember that he hath jntrufted them to you
not to fquanderaway in the purpofes of luxu-
ry and fin, but hath committed them to your
care, as to ftewards, whom he expecSs to find
faithful : and think how much you are in-
debted to this great and good God, who hath
put it into your power by the due ufe of his
own blefling, to fecure to yourfelves everlaft-
ing treafures, treafures that fade not away, im-
mortal in the heavens. Labour therefore to
be rich towards him 5 rich in love, rich in
thankfulnefs, rich in charity and works of
faith, in all afts of kindnefs and beneficence
to your fellow-creatures : and when riches in-
creafe fet not your heart upon them, nor be
anxious what to do with them for your own
purpofes — but increafe in love, and in good
works, and the more God blefles your honefl:
endeavours with fuccefs, labour the more to
rife in thankfulnefs, in love and charity; then
if fuch be your difpofition, you may be afliired
that you are rich towards God, rich in the
fight of him, rich in having a glorious trea-
fure,
7.6 0/2 //6^ P A R A B L E
fure fafely laid up, and fecured with him for
your precious foul eternally.
But if you find thefe gifts of God, thefe
goods intrufted to your charge likely to en-
flave your heart, and to gain your affedions—
then caft your eye upon this parable — fee in
this rich man a fatal inftance of the foUv ot
all mere worldly views : and remember, that
your Saviour has declared — that fuch, exadtly
fuch is, and will be the cafe with all, who
like this man lay up treafures for themfelves,
and are not rich towards God. Let his other
admonition alfo be ever prcfent to your
thoughts, Take heed and beware of coveioujhefs :
for a mans life ccnfjfeth fiot in the abundance of
the things which he poffefjetb : As a proof that
his future ftate doth not, look at this rich
fool, fnatched away in a moment, and at
wealthy Di'ves wanting a drop of water in hell
to cool his tongue: as a proof that the being,
comfort, and felicity of this prefent life doth
not, look at the nu'mberlefs rich as well as
poor hurried to the dark grave, where wealth
is unable to procure them a moment's refpite ;
nay whofe v»^ealth generally ferves greatly to
ihorten their days, by its fubferviency to luxu-
ry and intemperance, and which frequently
by the evils it induces, and the difficulties it
leads them into, has occafioned many to put
an
Qf the Rich Fool. 27
an end to their own lives, and to rufli headlong
into the flaming pit : whofe wealth cannot at
all avail tQ the removal of the languors of bo-
dy, and the acutenefs of difeafes : whofe wealth
cannot at all avail to the procuring fweet peace
of mind, and repofe of confcience, a blefling
preferable to all the fplendor of the moft ex-
alted Eftate.
Confider, moreover, that when you die
none of thefe riches can follow you — and
whofe it may be you cannot tell- — Children
mayfquanderit all away ; enemies maybecome
polTeflbrs of it — Saul's kingdom fell into the
hands of the man he moft hated, David —
Hermans riches were given to his inveterate
foe, Mordecai — xkioi^ very riches and poffeffi-
ons which have ingroffed your heart, and per-
haps ruined the foul for ever, may fall to their
(hare who will never remember you with
gratitude, or if they did, could avail nothing
to the eternal help of your foul. Oh ! that
thefe reflections might avajl, through God's
grace, to make us all wife and rich to him, fo
that we might labour to fecure the glories of
his inefl:imable bounty, and to lay up for our
loul Treafures in heave??, ivhei-e neither ruji tior
moth doth corrupt^ and ivhcre thieves do not break
through and fie al — thatfo where our treafure is
our heart might bealfo — then would no fum-
mons
28 On the P A R A B L E, £^r.
mons come upon us unawares i we fliould be
always ready and defirous to depart — we
fhould not then fear that horrid fentence, thou
fool this night {hall devils demand and carry
into the flaming pit thy fenfual foul ! — but the
bleffed angels around our dying bed, would
carry our immortal fouls to the bofom of our
God, from whom we fhould hear that tri-
umphant found, Come ye ble£ed of my Father^
receive the Iwigdom prepared jor you from the
foundation of the world I
DISCOURSE XI.
On the PARABLE
0/ /Z^^ R I C H F O O L,
P A R T II.
St. Luke xii. 15.
^72 d he /aid unto them^ take heed and beware of
covet oiijnefs ; jor a man's life confifleth ?iot in
the abundance of the thifigs which he pof
feffeth.
3e(M)§C)eC!^ H U S our Saviour prefaced a pa-
O -p S rable, wherein he hath given us
)^ ^ a ilrlking and av^akening exam-
^MMMM pie of the infufficiency of worldly
abundance, either to procure the comforts or
the continuance of life. The man is left
upon record in the everlafting Gofpel, as a
flaming example of God's juftice, and man's
folly, and as a lively admonition to all who
fhail
30 0/2 /y^^ P A R A B L E
fhall think, rrfohe, and aB, like him. Me
is charged v^iih. folly by infinite Wifdom itfeif :
and not only him, but all, who, like him, — ■
how wife, fagacious, and prudent foever they
may feem — lay up treafures for themfelves,
and are not rich towards God. For thus our
Saviour concludes his parable — So is be that
layeth up freafurefor himfelfy and is not rich to-
wards God — fo is he, even fuch a fool, as this
rich man v/as ; fo is he, even thus contemp-
tible in the fight of God, and thus aflliredly
to be difappointed and blafted in all his
worldly fchemes and purpofes.
There is not a more beautiful and engaging
way of inftrudting than by parables : thpfe of
our Saviour are all remarkably ftrong and af-
feding : this of the rich fool is peculiarly
nervous and lively: and far exceeds all hu-
man compofitions, becaufe as delivered by the
all-wife and all-feeing God, it lets us into the
moft fecret fprings of adtion, and the moft
retired workings of the human mind ; which
none can do, but the Difcerner of hearts.
We enter by means hereof into all the fecret
purpofes and defigns of this man's foul ; and
have all his anxieties and all his refolutions
laid open before us : we penetrate into his
moft retired fecrets, and behold, how the v/ife
God of heaven in one moment defeats his plan?
of
Of the Rich Fool 3 i
of pleafure, which he had concerted for many
years, and terribly convinceth him of his ar-
rogance and pride, in fuppofing himfelf the
lord of Hfe and of time, which are only in the
hands of Omnipotence ; terribly convinceth
him of the vanity and folly of his fouFs boafted
goods, from which he is fearfully torn away
in an inftant, none of which (hall follow him,
none of which avail him, at the awful tribu-
nal of heaven !
The reprefentatlon Is fo lively, that it wears
rather the face of a fadl than a parable : and
when we look round the world and read its
frequent and fad accomplifliment in many in-
ftances, we cannot furely fail tp lay it to heart,
and to grow wife unto God by the fatal ex-
perience and folly of others. Man's ingrati-
tude to his Creator, tho* but too common and
notorious, is certainly one of the greateft won-
ders in creation : the beneficence and bounty
of God fhines forth and is mod richly difplay'd
in a wonderful variety of excellent creatures
and good things, wherewith he hath fur-
niilied the earth, not barely for the fubfift-
ence, but the blifs and comfort of his chofen
and favourite creature man : thefe are be-
flowed liberally upon him, the proper ufe
freely given him, the abufe only denied : and
thankfgiving and love to the Giver required
as
3^ On the P A R A B L E
as the fole condition of enjoyment. Yet alas,
fee how this bounty is abufed : this liberality
rewarded ! Man, as if he were indeed inde-
pendent lord of all, iifes the creatures with ^
kind of fovereign right ; and ungracioufly
forgets the hand that gives them : the hand
that formed both them and himfelf ; and not
content to forget the giver, he abufes the
gifts alfo, and makes them the very inftru-
ments of his bafe rebellion. For this the
whole creation groaneth and travaileth toge-
ther in pain until now. Of this we have
daily but too much proof thro* the world iti
all the creatures, nay and in the bafe back-
wardnefs even of thofe hearts, which we may
fuppofe renewed by grace, to thankfgiving
and praife : but it is feen in nothing more,
than in the abufe of wealth and worldly abun-
dance, which God gives to man for the pro-
per ufe, and which hath no value, and is of
no fervice, farther than this end 5 and againft
laying up v/hich he hath given a plain and po-
litive command, a command plain and pofi-
tive as any in the Gofpel : and yet we fee the
greater part of the world tranfgrefs the pre-
cept, and idolize the thing forbidden, wor-
{hipping the creature gold^ as if it were the
creator, and giving thofe hearts to /V, which
God made for himfelf, and which he claims
as
OJ the Rich Fool, 33
as his temple ! — All the world are bufy in
paying court to, and labouring to engage
this idol deity's favour : which yet is no
more able to hear their prayers, to grant
their hearts del^re, or to give them the hap-
pincls they expedc from it, than the wooden
images to which the poor heathens burnt
obfcquious facrifice. — Our Saviour's parable
of the rich fool clearly proves this : and we
fliould be careful to receive that proof, and
profit by his gracious cautions. — For let us
remember, that this parable and thefe admo-
nitions were not given by mail : are not the
words of human wifdom: but they are the
infallible truths of the God of wifdom, they
are the words of God himfelf : and to cur
peril it is, if we rejed the words of God
himfelf fpeaking to us. —
Humbly relying upon his grace, and earneftiy
hoping, thathe would make his word powerful
to the falvation of thofe who hear, I endea-
vour'd in the laft fermon to explain the para-
ble ', fhew'd you the occafion of it ; in brief
fuggelled the neceffity of a ferious examina-
tion, whether you w^ve of the number of
thofe, who lay up treafures for themfelves,
or of thofe who are rich towards God, rich
in faith, rich in love, rich in good works :
and concluded with a general exhortation to
Vol. IV, No 12. D thofe
34 O/i ike PARABLE
thofe efpecially, who are bleft with this
world's good, advifing them of the necef-
fity of thankfulnefs, of charity, of faithful-
nefs in the difcharge of their ftewardihip,
and of fuch an ufe of their wealth, as is a-
greeable to the gofpel rules, if they delire to
partake of the gofpel bleflings and rewards.
I propofe now jufl: in brief to fiievv you
from the circumftances of the prefent para-
ble, how incapable an abundance of this
world's o;ood is either to procure the comforts
or continuance even of this Hfe, much lefs
the comforts of the life to come, if ufed for
ourfelves and in a fpirit of covetoufnefs : for
a man s lift\ faith our Saviour, cofjfi/teth jiot
in the abundance of the things which he pojjeffeth.
As a proof whereof I will conclude this dif-
courfe with an account of the death of a
perfon cut off in the midil: of worldly pro-,
fperity, as delivered to us in the excellent
writines of a celebrated modern author,
which I hope will be in the place of many
ar^um.ents to perfuade you to a care of the
foul and an earneft endeavour to be rich
and wife towards God : feeing, a day is hail-
ing towards us all with large ftrides, in which
this will be found the only profitable v/ifdom,
in which thefe will be found the only profita-
ble riches ! Thefe we cannot too diligently
fcek
0/ the Rich Fool. 35
feek after : while worldly wealth and the de-
fire of it can never be too diligently guarded
againft : for there is no enemy to the fpiri-
tual life, like the love of the world, like co-
vetoiifnefs, or the unfatiable defire of ftill hav-
ing more — i^Uoviiia, — 'Tis a fubtle traytor, that
infinuates itfelf into our good graces, and
gains our efteem, deceiving us with a falfe
fhew, and perfuading us, that it is good and
right to be anxioufly careful for the things of
this world, tho' infinite wifdom hath com-
manded us not to be fo : and when once it
hath gain'd our good liking, it cannot bear to
be fpoken againfi: — how can a man bear to
hear his dearefl: friend or his beloved mifi:refs
abufed ?— hence its favourites are much in-
cens'd to hear it branded with the name of
folly : and when a preacher happens to touch
too clofely upon the fubjed:, the man of the
world cannot contain his indignation, while
at the fame time he finds out fome means to
delude his foolifli foul, and footh his confci-
ence. Thus covetoufnefs gains the end de-
fired, clofes the man's eyes, and fhuts his
heart, and prevents the word from obtaining
the due efi^ed:, from difcovering the mifchiefs
and evils of this curfed abomination Bu
is not the foul better than the body ? is not
eternity better than time ? is it not better to
D 2 fuffer
36 On the? ARABLE
fuffer a fmail wound now, than to let the
evil, like a cancer, grow upon us, and eat
away our whole foul ? How much better is
it, according to our Saviour, to enter into
life, with one eve, halt, or maimed 5 than
to be caft into hell-fire, having two eyes, and
all our members perfect ? Let us learn there-
fore and refolve to tear this bafe covetoufnefs,
this love of the world, out of our hearts,
which whatever fair promifes it may make,
has no real good to beftow, as I hope will
appear, while !&., I endeavour to fljew,
that a mans life, the comfort or the con-
tinuance oi it, confijieth not in the ahund-
ance of the things which he poffejeih : and
therefore we fhould taJze heed and beware of
covetoufnefs, of the deiire of having this abund-
anee^ of the deiire of flill having more, of
adding more to much, and amaffing riches,
which can be of no fervice to our fouls.
But tho' infinite wifdom, tho* the Saviour
who is to iudge us, hath delivered this in-
fallible truth, and caution'd us with this care
and earneftnefs — who is there that lives, as
if they believed his words to be true, as if
they thought not the only happinefs of life
confiiled in an abundance of the good things of
it ? — 'Twas neceffary therefore to draw off
the veil : and to ^d^w this uL^ly monfter co-
^■cetciifnrfs
Of the Rich Fcol. 37
•vetoufnefs in its proper form : which affumes
the robe and outward appearance of happi-
nefs, and fo deludes men with a falfe outfide
into its flavery and deftruftive fervice : which
often goes under the name oi frugality, " but
if you look narrowly to its armour you will find
the motto thereof to be, careful about many
things, but negkahig the one thing needful."
It cannot beftow, it is incapable to give the
happinefs or to procure the end we defire :
for all men with one confent, feek happinefs ':
the only matter is, that we diifer in the ob-
jects, and accordingly, as we feek it in im-
proper objefts, fo we fail of attaining if
fince there is but one objedl capable of afford-
ing folid fubftantial happinefs : and that is
GOD. Seek happinefs for ever out of him,
in the whole round of creature- comforts, and
of creature-goods, and you will for ever be
difappointed.
But in none more than in covetoufnefs : for
do we fuppofe ift, that abundance will fup-
ply us with the comforts of this life,— with
which, of all things, it is moft likely to fupply
us— even here we flull be fadly miAaken.
For what are all earthly comforts without
an eafy mind and a quiet confcience ? Thefe
the layer up of treafures for himfelf can never
know : you have a proof hereof in the rich
^ 3 man.
38 0» /fo PARABLE
man^ mentioned in the former fermon : no
fooner did his fields afford the defired in-
creafe, than his cares and perplexities were
increafed alfo : what Jkall I do, faid he, he
was in fore diftrefs, where to bejlow hhjruits.
And cares always increafe with riches : they
get pofleffion of the heart ^ and the foUici-
tous concern what to do with them, how beft to
beftow them, ingroffes the whole mind, and
troubles the foul and confcience. Moreover
they bring new dejires with them, and defires
mull: be fatisfied : and the more defires we
have to fatisfy, the more the mind is dif-
tradted, the more difappointments it is
like to meet with, and the more uneafy it
becomes upon difappointment : the fewer
defires we have, we muft of neceffity be the
more happy. — Befides, the happinefs of the
foul, and the internal comforts of the heart
are things of fuch a nature, that riches and
worldly abundance can by no means reach
them : and the foul isfpiritualy and it is as
unreafonable to think of gratifying its wants
with any thing earthly, as it is to fuppofe,
that one of the higheft angels can be diverted
with a puppet-fliew, or droll upon earth :
like natures muft have like objeds to fill and
take them up. Befide it is immortal, and 'tis
abfurd to think, that any temporal perifliing
things
of the Rich Fool. 39
things fhould fatisfy its wants : we may
footh it, but can never fatisfy it with any
thing more or lefs than the love of God and
eternity.
As to outward comforts riches are ftill as
incapable to procure them for us : they are
not fufficient, ftrange as it may feem, even
to drive away want very often : 'tis no un-
common thing (tho* next to a miracle) to
fee a man, fo wholly ingrofs'd by the love
of money, as to deny himfelf the ufe and
pleafure of every earthly enjoyment: nay,
and feeking after money for no other end,
than this maddefl: of all madnefs, the flrange
defire to live poor and die richy
Struck with the rage canine of dying rich^
Guilt's blunder y and the loudeft laugh of hell.
So that riches fometimes, amazing paradox,
cannot even remove want : and what a curfe
do they then become !
Nor are they more available to remove
pain : let a man drink out of gold, and have
infinite wealth piled around him, when on
the rack with the ftone, when tortured with
the acute pangs of the gout, or delirious ia
the height of a fever — and what comfort
will he receive from thence ; how will this
tend in the lead to aflliage his pain, or remove
D 4 bis-
40 On the PARABLE
his dlfeafe ? — And as abundance of wordly
wealth will neither fecure us from a troubled
confcience, from want, or from bodily pain,
fo neither will they fecure us from the con-
tempt of the world, or the ridicule of man-
kind. They cannot gain us refpedt. True, it
may be, feme of our dependants, and the
like, may be obliged to flievv us an outward
refpedl -, and fycophants may flatter in hope
of advantage ; but real regard will never be
the lot of the man, who loves wealth better
than his God, at leaft the regard of thofe
whom a wife man would wifh chiefly to en-
gage and enjoy.
But there is another blefling of this life,
which riches again are as little able to fe-
cure, and that is domejiic peace ^ and the com-
fort of friends and relations. And without
this what is life, what is earthly happinefs !
riches cannot make a man happy either in his
wife, his children, his fervants, or his
friends : and how bitter is the cup, when
unkindnefs, undutifulnefs, ingratitude, and
negled rob us of all the focial comforts !
and fo far from bleffin? us with thefe, riches
have the mcll natural tendency to deprive us
thereof : fince, thro' the love of money,
matches are frequently contraded, where no
other love enters : fince the wealth of the fa-
ther
Of the Rich Fool. 41
ther too frequently infpires the child with
pride, and fo leads him to folly : fince the
fervants and the friends are friends and fer-
vants for intereft only, and of confequence
fure to chagrine and forfake us, when inte-
reft, which is their motive, fhall make it
their advantage.
And as riches cannot procure the comfort s^
fo adly, neither can they, as we are well
affured, procure the continuance of life — if
they cou'd, how many thoufand pounds
would many men give for the addition of a
few wretched years to their fpan ? — But they
cannot : why then alas — why are we fo
foolifh as to give them the pofTeffion of our
hearts, and to ling a requiem to our fouls in
fecure enjoyment of our wealth, when we
know not, but this moment our fouls may be
required of us ? You fee a terrible inftance of
this in the parable, fufficient, one wou'd
think, to awaken all our fouls, and convince
all our hard hearts. Soul, faid the deluded,
felf-deceiver, thou haft much goods laid up for
many years — He talks of many years, who had
but a Jew hours to live ! Take thifie eafe^ eat^
drink and be tnerry — oh blind and wretched to
talk of taking eafe, when upon the brink of
hell ; of being merry, when juft about to be
dragged away into everlafling woe, where
mirth
42 On the V" ARABL'E
mirth and eafe fhall never come ! For hear
the dreadful fentence — Thou fooU fool to
talk of mirth and eafe and life, when thou
haft no way fecured the favour of God, but
art under his wrath — Thou fool^ this night
Jlddl thy foul he required of thee : it fhall leave
thefe promifed enjoyments : it fhall be cut
oft in a moment, and come to judgment !
It fliall leave all thy full barns and beloved
treafures behind ! And then — then, when
this dreadful doom is paft, and thou art
loft from all that's dear to thee, whofe fhall
thefe things be which thou hafi provided ? per-
haps thy fpendthrift heirs : perhaps fome of
thy relations, who never cared for thee in
thy life, and have reafon to thank thee only
for dying : perhaps theirs who, in life were
moft difagreeable to thee : perhaps the de^
vouring Lawyers, who will fwallow up thy
eftate in large fees ! Certainly not thine !
Thine is another, a different lot ! Oh fool^
fool indeed, to damn thy precious and im-
mortal foul for fuch an end as this !— Thus
riches cannot fecure to us the cojitinuance of
life : in the mid ft of wealth let us but re-
member, that we may be the next moment
perhaps fummon'd to give an account, and
then furely we can never ufe our riches ta
improper ends : then furely we can never
fail
Of the Rich Fool. 43
fail to lay up trcafures with and to be rich
towards God : then furely we can never fail
to provide for that future unending ftate,
that folemn, awful, eternal ilate, for which
we are all bound, and into which ere long
each one of us muft launch, as our fathers
have done before us : leave our places be-
hind, and fpeedily be forgotten and erafed
from the memory of men ! and then, whofe
iTiall be the things, which we have provided!
Oh let us take care that they may be our
own, by beftowing them well to the glory
of God, and fo providing for our future recep-
tion with him in the eternal kingdom.
Thus an abundance of the things of this
life, we fee and all know, is wholly infuffici^
ent either to give us peace of mind, the moft
valuable of bleflings, without which there can
be no true bleffing -, or even to deliver us
from want, to refcue us from bodily pains,
and corporal fufferance, the lot of the rich as
well as the poor : to fave us from contempt
and ridicule, or to crown us with the choiceft
earthly felicity, domeflic happinefs and peace.
And as to the continuance of life, they can
juft as much avail, as to the giving of it : life
is in God*s hand only s and it is likely to be
taken away the fooner from us, the worfe ufe
we make of it. — What then are thefe fame
riches
44 On the P AR ABLE
riches good for, or to what end is all this cark-
ing and caring, all thefe covetous defires, this
anxious folicitude, after thefe unavailable trea-
fures, after a poor little quantity of earthly
yellow duft ? — When there is no happinefs
beneath the fun, which may not be poffeffed
to the full without them, to which a compe-
tency doth not wholly conduce : and which
frequently abject poverty beftows, in derifion
as it were of proud fuperfluous wealth ! —
But perhaps, if they ferve not to fupply the
good things of this life, and to make us happy
here, yet it may be faid, lldiy, that they will
profit in the life to come.-^ — Yes, they will profit
ihen, if ufed to God's glory ?20w, and if the rich
fhall be fo wife as to lay up their treafures in
the ftore-houfe of God's mercy, by making
them fubfervient to the good of mankind ;
then the comfort will be fweet which they
will afford a man upon his death bed ! No
comfort fo fweet as the remembrance of wealth
employed to neceflary, holy, charitable, kind
and beneficent purpofes, which God will re-
ward, and the confcience rejoice in, as teftify-
ing to a man's faithfuinefs in his ftewardfhip :
for it can never be too well remembered, nor
too diligently confidered of every wealthy
man, that he is a fleward only of God, and
that it is required of flewards to be found
2 faithful.
Of the Rich FooL 45
faithful. But alas, if fidelity be wanting, if
the riches of this world ingrofs the heart, and
take up the foul defirous of refting in them :
if indirednefs hath beenufed in the procuring
of them, nay, or a fole attention to the pro-
curing of them, without remembering God :
(whofe glory and honour ought to be the An-
gle intention of all his creatures, but efpecially
of Chriftians:) if they have been ufed to our
own purpofes, and are treafures laid up for
ourfelves : then, fo far will they be from giv-
ing us comfort in death, or availing us hereaf-
ter, that they will be the very things which
will fill our affrighted fouls with terror. As
a proof hereof, hear the true eflimate of all
worldly goods, from the mouth of a dying
man^ whofe evidence (hould always be ad-
mitted, as the true value of earth and heaven
is never fo clearly difcerned, as when we are
ftanding upon the very verge of each.
And fuch was the Cafe with PENH ENS'':
'* He was a bufy, notable tradefman, and very
profperous in his dealings ; but died in the
35th year of his age. A little before his
death, when the dodlors had given him over,
fome of his neio:hbours came one evening to
fee him -, at which time he thus fpake to
them.
* See Mr. Law*s Serious Call, &c.
'' I fee
46 Ontbe P A R A B L E
" I fee, fays he, my friends, the tender con-
cern you have for me, by the grief that ap-
pears in your countenances, and I know the
thoughts that you now have about me. You
think how melancholy a cafe it is, to fee fo
young a man, and in fuch flourifliing bufinefs,
delivered up to death. And perhaps had I
vifited any of you in my condition, I fhould
have had the fame thoughts of you. But now,
my friends, my thoughts are no more like your
thoughts, than my condition is like yours.
*' It is no trouble to me now to think, that
I am to die young, or before I have raifed an
eftate. Thefe things are now funk into fuch
mere nothings, that I have no name little
enough to call them by. For if in a few
days, or hours, I am to leave this carcafe to be
buried in the earth, and to find myfelf either
for ever happy in the favour of God, or eter-
nally feparated from all lights and peace, can
any words fufficiently exprefs the littlenefs of
every thing elfe ? Is there any dream like
the dream of life, which amufes us with the
negled: and difregard of thefe things ? Is there
any folly like the folly of our manly ftate,
which is too wife and bufy to be at leifurefor
thefe refleSions ? When we confider death
as a mifery, we only think of it as a miferable
reparation from the enjoym.ents of this life.
We
Of the Rich Fool. 47
We feldom mourn over an old man that dies
rich y but we lament the young that are taken
away in the progrefs of their fortune. You
yourfelves look upon me with pity ; not that
i am going unprepared to meet the judge of
quick and dead, but that I am to leave a pro-
fperous trade in the flower of my life. This
is the wifdom of our manly thoughts. And
yet what folly of the fillieft children is fo
great as this ? For what is there miferable or
dreadful in death but the confequences of it ?
When a man is dead, w^hat does any thing dig-
nify to him but the flate he is then in ? Our
poor friend Lepidus died, you know, as he was
drefling himfelf for a feaft, do you think it is
now part of his trouble, that he did not live
till the entertainment was over ? Feajis, and
bujinefs, and pkafures, and e77Joyme?its, feem
great things to us whilfl we think of nothing
elfe 'y but as foon as we add death to them
they all fmk into an equal littlenefs ; and the
foul that is feparated from the body, no more
laments the lofs of bujinefs, than the lofing of a
feafl. If I am now going into the joys of
God, could there be a reafon to grieve, that
this happened to me before I was forty years
of age ? Could it be a fad thing to go to
heaven before I had made a few more bar-
gaiiis ^ or flood a little longer behind a coun-
ter ?
r?Vf,
48 G;2 Z/:'^ P A R A B L E
ter? And if I am to go amongft loft fpirits,
could there be any reafon to be content, that
this did not happen to me till I was old and
full of riches ? If good angels were ready to
receive my foul, could it be any grief to me,
that I was dying upon a poor bed in a garret ?
And if God has delivered me up to evil fpi-
rits, to be dragged by them to places of tor-
ments, could it be any comfort to me that
they found me upon a bed of ftate ? When
you are as near death as I am, you will know
that all the different ftates of life, whether of
youth or age, riches or poverty, greatnefs or
meannefs, fignify no more toyou; than whether
you die in a poor or JIately apartment. The
greatnefs of thofe things that follow death,
makes all, that goes before it, fmk into nothing.
Now that judgment is the next thing that I
look for, everlafting happinefs or mifery is
come fo near me, all the enjoyments and pro-
fperities of life feem as vain and infignificant,
and to have no more to do with my happinefs,
than the cl oaths that I wore before I could
fpeak. But, my friends, how am I furprized,
that I have not always had thefe thoughts ?
For what is there in the terrors of death, in
the vanities of life, or the neceffities of piety,
but what I might as eafily and fully have ktn
in any part of my life ? What a ftrange thing
is
Of the Rich Fooh ^g
\s iU that a little heakh, or the poor bufinefs of
a fliop, fhould keep us fo fenfelefs of thefe
great things that are coming fo faft upon us ?
Jufl as you came into my chamber, I was
thinking with myfelf, what number of fouls
there are now in the world, in my condition
at this very time, furprized with a fummons to
the other world ; fome taken from their JJ:ops
and JarmSy others from their /ports and plea-
fares, thefe at faits at law, thofe at gami?2g
tables y fome on the road^ others at their own
firefidesy and all feiz'd at an hour when they
thought nothing of it 5 frighted at the ap-
proach of death, confounded at the vanity of
all their labours, defigns, and projefts, afto-
ni(hed at the folly of their part lives, and not
knowing v/hich way to turn their thoughts,
to find any comfort. Their confciences flying
in their faces, bringing all their fins to their
remembrance, tormenting them with deepeft
eonvidtions of their own folly, prefenting them
with the fight of the angry judge, the worm
that never dies, the fire that is never quench-
ed, the gates of hell, the powers of darknefs,
and the bitter pains of eternal death. Oh ?
my friends, blefs God that you are not of this
number, that you have time and fl:rength to
employ youffelves in fuch works of piety as
may bring you peace at the laft. And take
Vol. IV. E this
50 Of the PARABLE
this along with you ; that there is nothing
but a Ufe of great piety, cr a death of great
ftupidity, that can keep off thefe apprehen-
fions.
Had I now a thoufand worlds, I would give
them all for one year more, that I might pre-
fent unto God one year of fach devotion and
good works, as I never before fo much as in-
tended. You perhaps, when you confider
that I have lived free from fcandal and de-
bauchery, and in the communion of the
church, wonder to fee me fo full of remorfe
and felf-condemnation at the approach of
death. But alas ! what a poor thing it is to
have lived only free from murder y theft^ and
adultery, which is all that I can fay of myfelf ?
You know indeed, that I have never been rec-
koned a Jot -, but you are at the fame time
witneffes, and have been frequent companions
of my intemperance y Jejifuality, and great ijidul-
gence.
*^ And if I am now going to judgment,
where nothing will be rewarded but good
<works, I may well be concern'd, that tho' I
am no foty yet I have no cbrijiian fobriety to
plead for me. It is true, I have lived in the
communion of the church, and generally fre-
quented its worfhip and fervice on fundays,
when I was neither too idle, or not otherwife
dlfpofed of by my biifmefi and pleafures. But
then
Of the Rich Fool 51
then my conformity to the public worfliip
has been rather a thing of courfc, than any
real intention of doing that, which the fervice
of the church fuppofes ; had it not been fo, I
had been oftner at church, more devout when
there, and more fearful of ever neglecting it.
But the thing that now furprizes me above all
wonder, is this ; that I never had fo much as a
general intention of living up to the piety cf the
gofpel. This never fo much as entered into
my head or my heart. I never once in my
life confidered, whether I was living as the
laws of religion dired;, or whether my way of
life was fuch, as would procure me the
mercy of God at this hour. And can it be
thought, that I have kept the gofpel terms
of falvation, without ever fo much as /;/-
tending in any ferious deliberate manner either
to know them or keep them ? Can it be
thought, that I have pleafed God with fuch
a life as he requires, tho' I have lived with-
out ever confidering what he requires, or how
much I have performed ? How eafy a thing
would falvation be, if it could fall into my
carelefs hands, who have never had fo much
ferious thought about it, as about any one
common bargain that I have made ? In the
bufinefs of life I have ufed prudence and re-
fledion, I have done every thing by rules and
E 2 methods.
52 On the PARABLE
method. I have been glad to converfe with
men of experience and judgment, to find
out the reafons why fome fail, and others
fucceed in any bufinefs. I have taken no ftep
in trade but with care and caution, confider-
ing every advantage or danger that attended it.
I have always had my eye upon the main end
of bufinefs, and have fludied all the ways
and means of being a gainer by all that I
undertook. But what is the reafon that I
have brought none of thefe tempers to reli-
- gion ? what is the reafon that I, who have
fo often talked of the necefljity of rules^ and
inethodsy and diligence in worldly bufinefs,
have all this while never once thought of any
rules or methods, or managements to carry
me on in a life of piety ? Do you think any
thing can abolifli and confound a dying man
like this ? What pain do you think a man muft
feel, when his confcience lays all this folly
to his charge; when it fiiall {hew him how
regular, exadt, and wife he has been in fmall
matters, that are paifed away like a dream,
and how ftupid, and fenfelefs he has lived,,
without any reflection, without any rules, in
things of fuch eternal moments ! Had I only
my frailties, and imperfections, to lament at
this time, I fhould lie here humbly trufting
in the mercies of God. But alas ! how can
I call
Of the Rich Fool, 53
I call a general difregard, and a thorough
negled: of all religious improvement, a frail-
ty or imperfBioHy when it was as much in
my power to have been exad:, and careful,
and diligent in a courfe of piety, as in the
bufinefs of my trade ? I could have called in
as many helps, have pracSifed as many rules,
and been taught as many certain methods of
holy living, as of thriving in my fliop, had
I but fo intended and defired it."
Oh my friends a carekfs life, unconcerned,
and unattentive to the duties of religion, is fo
without all ex'cufe, fo unworthy of the mercy
of God, fuch a fliame to the fenfe and rea-
fon of our minds, that I can hardly conceive
a greater punifhment, than for a man to be
thrown iii the ftate that I am in, to refledl
upon it.
Fenitem was here going on, but had his
mouth flopped by a Convulfion^ which never
fuffered him to fpeak any more. He lay con-
vulfed about twelve hours, and then gave
up the Ghoft. Now if every Reader would
imagine this Fenitens to have been fome par-
ticular acquaintance or relation of his, and
fancy that he faw and heard all that is here
defcribed ; that he flood by his bed-fide,
when his poor friend lay in fuch diflrefs and
agony, lamenting the folly of his pafl life ;
E 3 it
54 On /Aj^ P A R A B L E
it would in all probability teach him fuch
wifdom as never entered into his heart be-
fore. If to this he (liould confider, how
often he himlelf might have been furprifed
in the fame ftate of negligence and made an
example to the reft of the world ^ this double
refledion, both upon the diflrefs of his friend,
and the goodnefs of that God who had pre-
ferved him from it, would in all likelihood
foften his heart into holy tempers, and make
him turn the remainder of his life into a re-
gular courfe of piety/'
God grant, thefe examples and thefe ad-
monitions may have that effed: upon all our
hearts ! His goodnefs is infinite, his mercy un-
bounded, his love unfpeakable ! his end is one^
our falvatlon, which he hath been pleas'd to
make his own glory ! And to iliew us fully
the emptinefs and vanity of thefe toys, to
which, in fad contempt of him, we madly
yield up our hearts : to (hew us their empti-
nefs, the God of glory, when he afTumed
our nature for our redemption, defpifed their
vain pomp, and chofe the poor and mean
things of this world : and in his own ex-
ample gave us abundant evidence ^ that they
were not for us, that they were not worthy
ef us ! He left his glory to affume our
poverty : and now he defires us only to leave
the
Of the Rich Fool 55
the love^ the corrupt love of the creatures to
fliare with him, and partake of his eternal
glory ! He became poor for our Jhkcsy that we
thro' his poverty might be rnade rich. And in
obedience thereto, and conformity to his di^
vine example, u^e have promifed in baptifm
to " renounce the pomps and vanities of this
" wicked world," a'l theie impure loves, and
every thing contrary to his gofpel and grace. —
Solemn, very folemn is our dedication to
him ; and let us remember, that if we per-
form not our baptifmal vo'w^ we are doubly
guilty and Ihall be doubly condemned. His
we are by right of creation and of redemp-
tion : purchafed by him, w^th a price im-
menfe indeed, even his moft precious blood :
fo much did it coft to redeem our fouls : and
yet men conceive it poffible to gain heaven
without any trouble, or without any pains on
their part! and imagine that live as they will
here> God is merciful and they fliall be fafe in
the €nd ! Dreadful delufion ! Far different is
the view, which the gofpel gives us of this
matter : except a man dejiy himjelj, our Saviour
declares, take up his crofs daily ^ and follo%v me^
he cannot be my difciple. Strive to enter in at
the Jirait gate^ for many fiall Jirive to enter
in and cannot : for Jirait is the gate, and nar-
row is the way that leadeth unto life, and few
' E 4 there
S6 On the PARABLE,
there be that find it: becaiife wide is the gate ^
and broad is the way that leadethiinto deflruUiofi^
and many there be that go in thereat, — Of this
be affured, nothing will fo certainly keep us
from heaven, as the love of the world, J or if
any man love the world, the love of the father is
not in him : the love of the world and the
love of God can never poflefs one heart : if
you love the world and the things of it, you
do not love God ; and if you do not love him,
you will never live with him, for God is love^
and he that dweleth in love^ dwelleth in Gody a fid
God in him.
Thankful therefore, forever thankful, that
he hath fpared you to this hour, refolve from
henceforth to turn to him, and to work out
your own falvation w^ith fear and trembling :
remember, that while in a worldly courfe
you are under the immediate wrath of God :
and think that you hear that terrible fentence
thundering in your ears, Thoufooly this night
(hall thy foul be required of thee^ — To avoid
which, follow the example of the rich pub-
lican Zaccheus, climb up, by fincere prayer to
meet and fee y^yz/^ : iVelcome him unto your
houfe: and as the fure fruits of faith, be zea-
lous in good works : give according to your
ability to the poor : and if you have done any
wrong to any man, by all means, and inftant-
ly
Of the Rich Fool 57
ly make ample reftitution : for without refti-
tution, there can be no lincere repentance :
and without repentance no true faith, and
without faith, no falvation.— And to complete
the whole, follow the great Apoftle*s advice.
If ye then be rifen with Chrijl^ feek thoje things
that are above ^ where Chriji fitteth on the right
bandoj God* Set your affections on things above
not on the things on the earth. For ye are dead
and your life is hid with Chriji in God: When
Chriji who is our life jloall appear^ then Jhall
<i&?..e alfo appear with him in glory. Amen,
D IS-
DISCOURSE XIL
On the P A R A B L E
Of the Unjust Steward.
^x., Luke xvi. 8, 9.
And the Lord commended the unjiijl Steward^ he-
caufe he had done wifely : For the children of
this world are in their generation wifer than
the children of light.
And Ifay unto you^ Make to yotirf elves friends of
the mam?non f unrighteoifnefs 5 that when ye
faily they may receive you into everlafing ha^
bitations,
Tf^^^^ O W great an evil do all men ef-
^ j^ S teem poverty ! Thro' what dan-
^ K< g^^^ ^^^^ ^^^ "^^^ ^""' what ha-
k-)J(M^-^ zards v/ill they not venture, what
labours will they not endure, what devices
will they not invent, nay, and v^^hat villainies
will they not commit to fly from that lean and
ragged monfter, and to gain the favour of that
uni-
Of the Unjuft Steward. 59
univerfal idol, that great Baal, Mammon, to
which all the world bends the knee ! — Happy-
would it be, if all men were no lefs fearful of
the foul's poverty : if all men were as anxious^
as laborious, and wife, in the purfuit of ce-
leftial and never-failing treafures ! But the
children of this world, thofe who efleem it
their portion, and make it their lot, are in
their generation, their affairs and adions, ivifer^
more circumfpefl;, prudent, and confiderate,
more confident with themfelves and their
principles, than the children oj light, the fons
cind fervants of God : even tho' they are in
purfuit only oi the leaji, falfe, nay ^indi foreign
goods, unrighteous riches, not their own, in-
capable of giving true happinefs here, and
wholly unavailing, when the foul departs to
a future and eternal life : while the children
of light have in purfuit ihtgreateji, the fruCy
iind their own riches, which will never fail
them here, and which will blefs them with
cverlafting habitations hereafter.
To (hew the fuperior care and concern of
the children of this world, for the affairs
thereof, over the children of light, for the
celeftial treafures : to make them more zea-
lous in the purfuit thereof, more anxious to
prepare for themfelves ever la/ling habitations,
when they Jail, and are loft to this world,
and
6© Ojz //&^ P a R a B L E
and more prudent and careful in the wile ma-
nagement of the goods entrufled to their
charge — Our Lord delivered the parable of
tht u?2JuJl Jleward ', who was accufed to his
mafter, a rich and powerful man, as having
wafted his goods, and fquandered away his
pofleffions. His lord therefore, having exa-
mined into the truth of the accufation, and
finding it but too well grounded, called the
fteward, and faid unto him, What is this that
1 hear of thee? give an account of thy fie ward-
fhip : for thou may eft he no longer Pe^j:ard.
Then the fteward, convinced of the juftice of
the accufation, and of his own ill manage-
ment of his lord's affairs, faid within himfelf,
What fJoall I do ? for my lord taketh away Jrom
me the ftewardJJnp, I cannot dig — for that he
was too indolent and lazy : — to beg 1 am a-
fiamed: for this he was too proud.—/ am re-
folded', faid he, after due deliberation, what to
do, that when I am put out of the ftewardJJjip^
they may receive me into their houfes, — In con-
fequcnce of which refokition he called to-
gether one by one, each of his lord's debtors :
and faid unto the firft, how much oweft thou
unto my lord ? And he faid, An hundred
meafures of oil. And he faid unto him, Take
thy bill, (rather thy fiote, or bond, or leafe,
rpft.|jLfjia,) and fit down quickly and write fifty.
Then
Of the Unjujl Steward. 6 r
Then faid he to another. And how much
owed: thou ? And he faid, An hundred mea-
fures of wheat. And he faid unto him, Take
thy bill, and write fourfcore. — And fo pro-
bably he proceeded with the reft of the
debtors, or tenants of his lord's : thus binding
them under very ftrong obligations to himfelf,
and hoping by this means to fecure their
friendfliip, and a reception into their houfes.
It ihould be obferved, for the better under-
ftanding this part of the parable, that the
riches and traffic of the Jews originally con-
fifted principally of the produ6lions of the
earth : they were, if we may fo fay, a nation
of farmers and fhepherds : and all their wealth
arofe from the produce of their flocks and
herds, and the fruit of their foil, of their
corn, and wine and oil. And it (hould alfa
be obferved, that *' anciently, to ufe the words
of an able writer *, ftewards, befides taking
care
* Macknlght's Harmony on the place. He obferves^
that this interpretation of the parable may be gatherea
not only from the nature of the thing, but from the proper
fenfe of the wards %f£fc(p«A£T»jsand y^a^A.^: the one lignifying
any kind of debtor, and amongft the reft a tenant ; and the
other any kind of obligatory writing, and amongft the reft
a leafe. Befides in this light, the favour that was done the
tenants was fubftantial, and laid them under lafting obli-
gations : whereas, according to the common interpreta-
tion, the fteward could not propofe to reap as much bene-
fit from any requital the debtors would make him for the
Turn-?
62 On the F ARABLE
Crare of their mafters domeftic affairs, ga%^^
leafes of their lands, and fettled the rent
which each tenant was to pay. Accordingly
the fteward in the parable made ufe of this
branch of his power, to purchafe the good-
will and friendfhip of his lord's tenants : he
gave them their leafes on rcafonable terms,
having perhaps lately racked the rents, be-
yond what the farms were worth. For where-
as one by his bargain had bound himfelf to
pay yearly for his poffeffion an hundred baths*
of oil : he let him have it at fifty : and
whereas another was to pay an hundred ho-
mers * of wheat yearly, he gave him his leafe
at eighty, and altered the obligatory writings
accordingly."
Thus the fteward, to fecure to himfelf the
friendfhip of his lord's tenants, bound them
to him under a lafting obligation : and his
lord, when he had heard of the unjuft
fteward's proceedings, commended him^ — not
becaufe he had aded rightly and honeftly,
but becaufe he had adled wifely^ (ppoy/jutw^, pru-
dently, and fagacioufly : he commended the
(hrewdnefs and addrefs he had fhewn, in fe-
fums forgiven them, as thefe fiims were worth to himfelf:
and therefore he might rather have exacted them and put
them into his own pocket.
* See for Bath and Homer the margin of our Bible.
curing
Of the tJ?2Ju/l Steward. 63
curino: his future livelihood : he commended
the art and ingenuity he had ufed, as to his
own private intereft, and for the delivering
himlelf from future poverty and diftrefs. —
^?2d thus, faid our Lord» applying the para-
ble, the children of this world are in their gene-
ration, their affairs and concerns, wifer than
the children of lights in theirs : more prudent
and careful, more anxious and circumfpe<5t,
to fecure their prefent well-being in this
world, than the children of light are to fe-
cure their everlafting well-being in the next.
And I fay unto you ^ continues our Lord, make
to ) our j elves friends of the Mammon of unrigh-
teoufnefsy as riches may but too juftly be called,
fince both in their acquifition and ufe they
frequently minifter to unrighteoufnefs and ini-
quity 'y but let not this be the cafe with you :
ufe them to abetter end, and make toyourfelves
fuch friends of them, as, when ye fail, inay re-
ceive you into everlajling habitations. A proper
ufe of them, and a due dilcharge of your flew-
ardfhip, will fecure you great favour, truft, and
happinefs hereafter : an improper ufe wall in-
difputably deprive you of all future trufi: and
favour with God for ever. For he that is
faithful in that which is leafl, is faithful alfo i?i
much : and he that is unjufl in the leaft^ is un^
juji alfo in much. If therefore ye have not been
faithful
64 Of the ? AK A B L E
faithful lie wards, in the unrighteous MamMoiiy
the riches of this world, who will commit td
your trujl the true^ even eternal, riches ? And
if ye have not been faithful in that which is an^
other s — for riches are only intruded to yout
care, they are not your own : you are only
fte wards — if therefore you have 7iot been faith-
ful in that which is another man's^ who fhall
give you that which is your own ? And if while
you are God's ftewards and fervants, you de-
fert your truft, and become flaves to the de-
fire of riches, you can exped: no other than to
be called to a ftridt account of your fteward-
fhip -and to hear the dreadful fentence,
** Thou mayeft be no longer fteward :" For
nofervant can ferve two mafiers : for either h^
will hate the onCy and love the other : either h^
will hold to the one^ and defpife the other : — ye
cannot ferve God and Mammon,
Such is the parable, and fuch is our Lord's
application of it : from whence the main fcope
and defign of it is very evident : it being in-
tended to incite us to a zealous concern for
our future and eternal well-being by a due ufe
of the goods intruded to our fl-ewardfhip, and
particularly by employing our riches in works
of beneficence and charity, in doing good, ac-
cording to St. Paul's charge to the rich, be-
ing rich in good works, ready to diflribute, will-
ing
Of the XJnjuJl Steward. 65
ling to communicate^ layi?ig up in Jlore a good
foundation againfl the time to come, that we may
lay hold on eternal life and be rejoiced at the
right hand of Chrifty with that public tefti-
mony of our faith and love, Come ye bleffed of
my Father^ inherit the kingdom prepared for you
from the beginning of the world 3 for I was an
hungred^ and ye gave me meat \ I was thirfty^
and ye gave me drink: I was a jlr anger, and ye
took me in : naked y and ye clothed me : I wasfck,
and ye vifited me : I was in prifon, and ye came
unto me : and thus have made yourfelves
friends of the Mammon of unrighteoufnefs,
that will receive you into cverlafting habita-
tions *.
Such
* It is well obferved by an able writer, on this parable,
that — -.
" We deceive ourfelves if we fancy that the defign of
C/tZ/^'s do6trine and holy religion was either to amufe us
with notions of divine myfleries, or to entertain us with
notions of divine mercies : No ; the divine revelation of
both thofe in the Gofpel, is intended to engage and quicken
us to the pradlice of chriftian duties, and as much as any
one thing to the duty of beneficence ; and doing good to
thofe who ftand'in need of any thing that either we have or
can do for them. This our Saviour is here prefling to us
by minding us, that we are but ftewards of the manifold
grace of God : and fince we have in divers inftances been
unfaithful ; and have forfeited the favour of our Lord, 'tis
our wifdom to think how we may make what we have in
the world turn to a good account. Parables mud not be
forced beyond their primary intention : and therefore we
niuft not hence infer, that any one can befriend us, if we
YoL.IV. F lie
ph. On tk PARABLE
Such being the main fcope and defign of
|he parable, the vile rcfledions and reproaches
'^vhich Porphyry and "Julian have thrown upon
piir Lord, on account of it, fall on their own
heads : and, as I have heretofore obferved,
ihe rnain defign of our Lord's parables may
an4 ought always to be gathered from his
own application of them : fo that every par-
|icuUr in them is not to be ftrained beyond
"^hat that application will warrant. And it is
yery manifeft, that he meant not to recom-
piend this unjuft fleward's proceedings, far-
ther, th^n ^s to the pi'-iLdmce and concern
^yhich he (hewed for his future livelihood :
^her^by he would enforce upon all mankind,
^ prudence and concern, far more wife and rea-
ibnable, for the eternal well-being of their
irnmoital fouls, which they mufl: one day
render up to God, and to whom, as their
great Lord and Mafter, they muft give an ex-
adl account of i\\Q;\xJiewardJlnp,~-li we attend
lie under the clirpieafurc of our Lord, but that in the ge-
neral we muft fo lay out what we have In works of piety
;^nd charity, as that we may meet it again with comfort on
ihe other Hde of death and the grave. If we would ad
wifely v/e muft be as diiigent and induftrious to employ
cur riches in a£fs of piety and charity, in order to promote
ou\; future ar.d eternid welfare, as worldly men are in lay-
5n^ them out to the greateft temporal profit, in making to
iiemfelves friends with them, arid fecurino- other fecubr
i.iterelh." , ■ ■ • . • ■ . -
Of the Unjujl Steward, 67
a little to the occafion of Chriji's delivering
this parable, the above-mentioned dodnne
and defign of it will appear more evident.
He had propofed juft before, in the chap-
ter preceding, the parable of the prodigal:
who, tho' he had wafted all his goods, yet,
upon his return and humiliation, was received
again into grace by his father : therein giving
all men the moft comfortable aiTurance of par-
don and favour, from the Father of mercies^
when, like the prodigal, they return, repent,
and humble themfelves before the throne of
grace. Such a declaration of free mercy and
forgivenefs muft have made, one would have
thought, all men to haften home with the
prodigal, and ftrive to become partakers of
fuch grace and pardon. But the cafe being
then, as it is but too commonly, the hearers
not applying thefe great truths to themfelves,
and the Pharifees efpecially wholly difregard-
ing them ; few laying it to heart, few being
fenfible of their fpiritual hunger, and fo arif-
ing, with the prodigal from feeding fwine,
to return to their Father —C/'r//?, to awaken
thefe fleepers, and to aroufe them from their
negligence and difregard of the things of
eternity, immediately after he had finiflbed the
parable of the Prodigal, delivered this of the
Unjuft Steward : direded indeed to his difci-
F 2 pies,
68 On the P A R A B L E
pies, but fo that the Pharlfees might hear it^
and perceive themfelves airnedat by it : which
they did, for we read, at the end of it, that
they derided him for it. However hereby he
informed them, that, tho' they might now
carry themfelves fecurely and proudly, a time
vvas coming, when they rnuft be called, like
this fteward, to give an account of their
ftewardlhip, and wherein, like him, they
would by no means be able to ftand. So
that they wpuld be wife to obferve, what he
did : who upon his lord's fummons negledled
it not, as finners too often negledl the fum-
rnons of God to turn, repent and be faved—-
but ftretched all his powers, and employed
all his thoughts, how he might provide for
himfelf, and not perifh in poverty, when re-
moved from the ftewardfhip. From whence
pur Lord infers, that if this fteward was fo
diligent and anxious, in a matter of injuftice,
that he might provide only for his temporal
fubfiftence- — how is it that you, who boaft of
reafon and knowledge, are fo remifs and
thoughtlefs in the great bufinefs of God and
falvation, and omit to employ all your pru-
dence, and all your concern for the fecuring
y.9ur eternal welfare ? They who thus
carefully attend to the occafwn of our Sa-
viour's delivering the parable, a? well as. to
' ' his
Of the Unjuji Ste^JoarJ, 69
hig own application of it, will never, with the
above-mentioned infidels^ dare to fay, that the
" holy Jejm was an approver of rapine^ theft ^
and injujiice V
Such then is the main fcope of the parahle>
as well as the occafion of it \ upon which I
have dwelt the more accurately as fome igno-
rant of the power of God are apt to wreft this,
with other paflages of facred writ, to their
own deftrudlion : like the fool, in the Pro-
verbs, playing with firebrands, arrows^ and
death, and faying, T^hej are but infporL--^
I proceed now to confider fome of the great
dod:rines which are taught us in this parable :
and more particularly thefe j
Ift. That God, is the great and univerfai
Lord of all, the rich man^ and vve only his
ftewards and fervants, all we are and all we
have, being delivered to us only in truft.
Ildly. That we muft all one day givS an
accourit : the day will come when we fhall
hear the dreadful fummons, *' Give an aetount
of thy ftewardfhip, for thou mayeft be nd
longer fteward." And,
Illdly. The care and prudence required of
tis all to prepare for that great day of account,
F 3 bjr
76 On /A/P A R A B L E
by fidelity in our ftewardfhip, and a due
ufe of the goods entrufted to our charge ; to
which the condud of the children of this
world, and their prudence and foreiight in
their temporal affairs, lliould by all means in-
cite us. I (hall dwell but very briefly on the
two firft, and confider more efpecially the
third particular, as being that to which the
parable and our Lord's application more im-
mediately direds us. — Happy they who ever
mindful of that great day of account, la-
bour to make themfelves fuch friends as may
intitle them to the favour and approbation of
their divine Lord and mafter, and may mi-
niiler unto them an happy entrance into ever-
lafling habitations !
And a Confideration in the firfl: place, that
GOD is the univerfal Lord of all, and we
only ftewards of whatever goods he is plea-
fed to entrufl us with, muft conduce to this
great end, caufe us to be circumfpe<5t and wary
in the management of thefe goods, as know-
ing, it is ever required of flewards, that they
be found faithful.
Ihe Earth is the Lord' s^ and thefuhiefs thereof y
faith David: all things were created by him :
Tkoti art ivorthy] 0 Lord^ fay the the four and
twenty
Of the Vnjuji Steward. ^i
twenty elders, to 7'eceive glory and honour and
fower : for thou haft created all things^ and for
thy pleafiire they are and uuere created^ He
created them for man : but man he created
for himfelf, and having formed him in his
own image, fulDJeded the whole creation td
his dominion, requiring only in return, fide-
lity in his Reward, and a grateful acknovv-
ledgment of his royal fupremacy. He hatH
diftributed to all, with a liberal hand, frohi
his rich treafury, though to fome mora, i6
others lefs. J. Temporal bleffings. 2. The
bleffings of the body, and 3. The Bleffings
of the foul, of all others moft excellent and
valuable. But he hath referved the abfoiiite
propriety of thefe to himfelf: and of thertS
man, as his ftev/ard, muft render an exadt
account : therefore you obferve iii the clofe
of the parable, our Saviour calls riches an-
other s^ ver. 12. If ye have not been faithful in that
which is another man Sy who will give you that
which is your own ? " We are all the ftewardo
of God, fent into the world to employ to ouf
own falvation, the riches and talents which
God hath put into our hands : arid which are
by no means our own. He alone is truly rich,
and no man has any thing but what he has
received from him, and for which he muft
pay intereft." An awful truth, not only
F 4 iif *
72 On the FAR ABLE
inculcated in the prefent, but in other parables
of our Lord, particularly that of the Talents^
the return of which the Mafter requires
of his fervants with their due improvements:
and out of his unexhaufted goodnefs requires
thefe improvements with fuitable rewards.
But before that reward will be beftowed, a
ilridt enquiry will be made into the ufe each
one has made of the talents of our fidelity
in our ftewardfliip, as we are taught,
Ildly, from this parable.
From hence we learn, that we are all
flewards of the gifts and bleflings of Gpd,
entrufted to our charge : fo a day will copne,
when we muft give up our accounts, when
we muft hear the final fentence, Give an ac-^
count of thy fiewardfiiipy for thou may eft be no
longer few ard, This is neceflarily implied
In the office : a fteward doth not adt for him-
felf : it behoves him therefore to keep good
accounts, fince they are ever liable to the in-
fpedlion of his lord, and his continuance in
favour and office depends upon their fairnefs
and honefty. His lord hath ever a right to
call him to an account ; but more efpecially
when he is accufed to him, as unfaithful, as
having wafted his goods, the cafe in the pre-
fent parable. We are all God*s fte wards :
and be as fovereign lord and proprietor of all>
hath
0/ the Unjujl Steward. 7J
jbath a juft right to call us to an account^
whenever he fees good ; and to examine hoW
we have ufed thofe bleffings of foul, of body,
and of the world, which he hath been pleafed
to commit to our truft. But more efpecially
hath he a right, when we are accufed before
him, too juftly accufed of having embezzled
his goods, of having employed his gifts and
graces to other ends than his glory, and the
defigns for which he entrufted them to us.—
While we live in the abufe of our ftewardfhip,
we have great reafon to expeft the fummons :
a fummons for which we are continually
warned, which will infallibly one day reach
our ears, when Death demands his due, and
the Soul is bid to prepare and meet its God in
judgment ! — Oh ! how awful is the fenfe of
this fummons to every foul ! to every one of
us, who are but too fenfible, that we have
wafted our Mafter's goods, and been at beft
but very unthrifty fervants ! But if convinced
hereof, we have, by true repentance and fin-
cere faith, made Jefus our friend, and have
fecured an intereft in him, the terror vanifties
and our fears are done away. If we have not,-
—then how much more awful, how horribly
dreadful will it be to all thofe who have lived
in a continual forgetfulnefs of their fteward-
fhip, who have ufed the Gifts of the world^
wealth
^4 On /Z^^ P A R A B L E
wealth, pofleflions, and all temporal enjoy-
ments, to carnal ends and finful purpofes *
who have given their bodies up to the fervicc
of Satan, and of lin, and made them wholly
inftruments of iniquity and uncleannefs : to
thofe, who have profaned the faculties of their
fouls to feeulaf and irreligious ufes, and have
been careful to improve their underftandings,
and enlighten their minds with all knowledge
and wifdom, fave the only knowledge and
the only wifdom that will profit them, the
knowledge of Chrift crucified, and the wif-
dom which is from above ! — Their diftrefs
will be far greater than that of the fteward in
the parable : happy will it be, if their anxiety
in proper time, and before it be too late,
lead them to as zealous a preparation for a
future and eternal dwelling : what fJ^all I do^
faid he, for my lord taketh away from me the
ftewardjhip. — So, poor thoughtlefs finner, what
wilt thou do, when God requires thee to give
an account of thy ftcwardfhip, a fiewardfhip^
wherein thou haft been grofsly unfaithful—
what wilt thou do, or whither wilt thou flee
from want eternal and from mifery everlaft-
Jog ? — When the dread fummons once is
part, when once the awful call is given,
juft as they ftand our accounts muft be lay'd
before cur judgd, and juft as we are muft'
We
Of the Vnjuji Steward. y^
we appear in his holy prefence. There will
be no reverfing the unalterable decree — and
who but trembles at the fearful thought of
that dread trial, of that important moment,
when fentence, a righteous and unalterable
fentence., muft fix us in an eternity of blifs or
mifery for ever ! — and as certainly as we are
now in the courts of the Lord's houfe, fb
certainly will that moment come, fo certainly
will that fentence pafs : for we muji all
appear before the judgment -feat of Chriji — Tre-
mendous judgment-feat — that every one may
receive the things done in his bod% according to
that he hath do?ie, whether it be good or bad I
Oh my beloved, into what mere nothingnefs
fink all earthly hopes and fears, while our fe-
rious thoughts are raifed to that awful fcene !
(hould we be found wanting there, what will
it profit us, that on earth we have been
wealthy, beautiful, wife and powerful! when
the abufe of thefe will be the caufe of our
irrevocable woe! Oh fad to think of an eternal
baniftiment from the kingdom of love ! Oh
fad to think of an eternal confinement in the
kingdom of horror! if we really believe thefe
things, let us fliew o\xx faith by our zealous
preparation for the folemn day approaching:
it requires our utmoft care and prudence to
prepare for that day, which can be done only
2 by
*7t On the PARABLE
by a wife ufe of the prefent goods, and by a
faithful difcbarge of our ftewardfhip, which
is the Hid, and laft thing taught us by this
parable.
This is indeed the main fcope of it. When
thefteward was inform'd of his Lord's defign,
and heard, that he muft no longer be fleward:
he did not difregard the information or amufe
himfelf with vain hopes and wretched ex-
ped:aneies, — the cafe of but too many called
chriftlans, who feem to live, as if they thought
the day of account would never come, and
ftill difbelieve the voice of God and of nature
exhorting them to prepare for another, a more
important life. Not fo the fteward : he fe£
all his thoughts to work, how he fhould
make a future provifion for himfelf, obtain
a future dwelling, and be fecured from po-
verty and diftrefs ! So anxious was he to
provide for his future well-being in this
World, th^t he thought not even honejly it-
felf too confiderable a price, but to fecure his
interefts on eatth, was willing to give up the
interefts even of his foul ! See what men will
do to provide for themfelves the poor tranfi-
tory things of this life : and this is no un-
common cafe : we daily fee eafe, repofe,
content, nay even honefty, God, and Hea-
ven itfelf given up by men to fcrape toge-*
ther
Of the Vnjufl Steward. yf
tfaer the poor riches of this world, nay, and
often even a bare fubfiftence ! We fee every
fcheme devifed, every thought at v^ork, eve-
ry method tried, every counfel taken, that
may advance v^orldly interefts, and procure
the mammon of unrighteoufnefs — But where
is this labour, where is this anxiety, where
is this fearching of heart, this prudence, and
counfel to fecure the love of Jefus and the
kingdom of glory ? " The world, fays Kern*
pis^ promifeth temporal and fmall things, and
is ferv*d with great eagernefs : God promifeth
high and eternal things, and the hearts of men
are unmoved ! Who is he, that ferveth and
obeyeth God, with fuch care as the world
and the lords of it are ferved with ? Blufli,
oh Sidoriy faith the fea, and if thou afk the
caufe hear it. For a little money a long
journey is undertaken, for everlafting life
many will fcarce once lift a foot from the
ground : a thing of fmall value is fought af-
ter greedily : for the flight hope of a trifle
men ceafe not to toil day and night ! But
alas for an unchangeable good, for an inefl:i-
mable reward, for the highefl: honour and
everlafting glory, they are loth to take the
leaft pains ! Blufli therefore, flothful and
complaining fervant, that they are more ea-
ger for deftruftion than thou art for life,"
' And
78 O/? //6^ P A R A B L E
And of this our Saviour complains at the
end of the parable, the children of this world
are in their aifairs and concerns more fubtle,
fagacious, and prudent, more wife to provide,
more careful and zealous to execute, than the
children of light are in theirs. Look at the
Children of this World, and you will
find, that when once they have firmly and
fixedly refolved upon the end, which they
propofe to themfelves, whether it be gain, or
honour, or pleafure : whether they are led
on by either of thofe three great worldly idols,
pridcy profit, or lujl : you'll perceive how wife
they are in the choice of all proper means to
attain the end defired :• — how diligent they
are in the ufe of them— how indefatigable
and laborious, rifing up early, and lying down
late, and eating the bread of carefulnefs •
how conflant and invincibly pertinacious, not
daunted by difficulties, and difcouraged by
difappointments : how ready to make ail,
things fubmit to their great end propofed .
and how prudent and fagacious to make an
advantage of every thing that may tend to it.
■ — While the children of light are neither fo
refolutely fixed in their end, nor fo wife in
the choice, or diligent in the ufe of means :
neither fo indefatigable and laborious to fe-
<jure their fouls health, nor fo undaunted by
diffi-
Of the Unjuli Steward. yg
difficulties and difappointments, but foon dif-
couraged, tind too foon rendered cool and lan-
guidj while they are rather apt to yield to
temporal interefts, and often in danger of for-
feiting their better, their eternal, for the poor
cqnfideracion of their inferior, their temporal
welfare ! — —Our Saviour would advife us
better: Ifay imto you, faith he, make to your*
f elves friends oj the Majnmon of unrighteoufnejs ;
be not outdone in wife providence and a care-
ful concern for your future, your eternal fe-
licity, by the children of this world, careful
only for the things that perifli, but by a pro-
per ufe of the temporal bleflings intrufled to
your charge, make yourfelves fuch friends, as
when yow fail, and vanifli from this tranfitory
fcene, may receive you into everlafting habi-
tations. Let it not be faid, that the children
of this world grudge no labour, and are want-
ing in no point of prudence and fagacity, to
fecure to themfelves poor unrighteous Mam-
mon, which is not their own, which is
only intruded to them, which cannot help
their fouls in the day of diftrefs ; — the imrigh^
teous means to gain which, and the ill ufe
whereof, when gained, will finally condemn
their fo.uls : let it not be faid, O Chriftians,
for fliame, that they are prudent, careful, di-
ligent, laborious to procure this j while you
are
8o 0/2 //6^ P A R A B L E
are carelefs, negligent, cold, inconfiderate, in
the purfuit and gain of thofe eternal riches
which will never fail you — which, at the
hour, when mpft you will need affiftance,
will, by God's grace, minifter the relief your
fouls require !
But, it may be afked, how (hall we make
fuch friends of the unrighteous Mammon?
How (hall we ufe the goods entrufted to our
care, fo as to obtain the joyful acclamation on
that day — Well done ^ good and faithful fervant ?
« — Even by conftantly remembring, that we
are but Rewards : by conftantly remembring
that we muft one day give an account of our
ftewardfhip s and that as we have been faith-
ful, or otherwife, fo we fhall be rewarded,
fo we (hall be punifhed. A fenfe of thefe
three things will make us faithful in every
ftate of life, and fo procure for us everlafting
habitations. For, are we entrufted by the
great God of heaven with a plentiful fortune,
and an abundance of this world's good, as de-
firous to make ourfelves eternal friends, we
fhould remember, that it is required in ftew-
ards to be found faithful : and while we hear,
with folemn regard the charge of St. Pauf^
under the influence of thefe principles, we
fliall refolve to obey, and to lay up in ftore a
good foundation againft the time to come.
For
Of the Unjuft Steward. 8i
For charge them, faith He, who 'are rich in
thii world that they be not high-minded, proud
and vain, a too frequent confequence of
riches — that they truji not in uncertain riches y
which make themfelves wings and fly away,
and from which the poflTeflbr muft one day
for ever part — but that they tru/i in the living
God, who can never fail them ; who giveth
us all things richly to enjoy, all our riches and'
all our bleffings are his free gift and bounty
to us. "That they do good, that they be rich in
good works, ready to dijlribute, willing to com~
iminicate : laying up in fiore for themfelves a
good foundation againfi the time to come, that
they may lay hold on eternal life I Oh happy
they, who obey this folemn charge of the great
Apoflle : bleiTed riches ufed to this end :
bleffed fteward he, who is thus found faith-
ful 5 for whom the poor, the naked, the
fick, the lame, the diftreft and miferable-
fhall all ftand up at that day, and be as-
faithful witnelTes of his love to Jefus, of his
fidelity to his lord and mafter ! Such fliall
enter into his joy — fuch fhall live with him
in everlafting tranquillity ! — And who, that
ferioufly one moment reflects upon himfelf>
his prefent ftate, and future expectations,
wou'd rob his foul of this eternal bleflednefs
by ufing riches to the ends of luxury, pride.
Vol. IV. No 13. G or
8a 0« /& P A R A B L E
or covetoufnefs : fo making them the greateft
curfe, and himfelf a miferable fteward fpee-
dily to be called to an exad: account, fpee-
dily to be deprived of his ftewardfhip, of all
his wealth 3 and with it, of his God, his Sa-
viour, and his Soul's beft Peace for ever ! — A
fatal Example lliall we fee in the next Parable,
of this delufive folly in that moft wretch-
ed, moft unfaithful fleward of his God,
the miferable Dives, loft in hell, to all his
Wealth, to all his comforts : tortured in a bed
of flame, and wanting even a drop of water
to cool his tongue. 'Tis an example fure,
fufBcient to awaken and unlock the moft pe-
nurious, felf-indulging hearts, and to caufe
them to make friends of the mammon of un-
righteoufnefs, left they alfo come into the fame
place of torment!
But all are not intrufted with riches, and
therefore cannot be faithful ftewards in that
refpeft. — 'Tis true indeed that riches are the
goods to which the parable is chiefly deter-
mined : yet we are not, by any means, to ima-
gine, that rich men only ftand in the capacity
of ftewards, and that the ufe of fach poflfef-
fions ftiall be the only article in our future
account. For (to ufe Dr. Stanhope^ words)
every advantage of nature or of grace, as well
as thofe of fortune : our life, our health, our
3 ftrengtK
OJ the XJjijufl Steward, S3
firerigth, our wit and parts, our knowledge
hatural and acquired : our time, our leifure,
our every ability, our every opportunity, our
every inclination to do well : every difpenfi-
tion of providence, whether it be to honour
or diflionour, to abundance, or to poverty, to
eafe, or to fufFering, our very affiidions and
temptations, all are our matter's goods, all are
intruded with us, all are capable of improve-
tnent, all will at laft be brought to our ac-
count. And therefore every man ought to
cfleem himfelf a fteward ; for tho' all have
not the fame truft, yet all have fome truft. A
truft in which the greater circumfpedion and
diligence is neceflary, becaufe it cannot con-
tinue always : and becaufe fo much depends
upon the wife management of it, for the time
It does continue.'* A truft which equally
concerns all men, high and low, rich and
poor : for tho' ^11 have not abundance of
earthly bleffings • yet all have gifts of body^
yet all have gifts of foul : and an improvement
of thefe will be expected on the day of ac-
count. And if we have not ufed our bodies
to the fervice and glory of God, nor cultivated
Cur folds in divine grace and knowledge, but
have given them up to the fervice of diverfe
lufts and appetites, as unfaithful ftewards we
fhall be forever difpoffeffed of our ftewardfhip,
G 2 and
84 On the PARABLE
and left to the mifery v/e have fo juftly drawix
upon ourfeh'es.
With all the powers of our bodies, with all
the faculties of our fouls, let us labour then
to honour the great and univerfal Lord of all,
and to dedicate ourfelves and all we have to
his glory. For as he created us for himfelf :
fo hath he redeemed us : and placed us in this
ftate of probation, intruding us with what is
leajt^ to give us an happy opportunity, by the
hnprovement of our truft, to gain the poffef-
fion of the true and eternal goods. But if we
are found unfaithful in that which is lead, how
can we expert any other than to be deprived
of all truft and regard from God for ever ?
Bear it therefore always in mind — and may
the good Spirit of God deeply imprint it on
all your hearts — that you are only fte wards of
the manifold grace and gifts of God intrufted
to you : that it is required of ftewards to be
found faithful : and that according to your
fidelity, fo fliall you be rewarded or punifhed
eternally. — Whatever gifts of body, foul, or
goods are given you by the great Lord of all ^
confider, that as they are his free gift, fo they
muft be ufed only for the honour of his glo-
rious name. Above all confider, that your
fouly capable of enjoying God, is by him cre-
ated to that glorious end : to fecure which the
bleffed
Of the U?ijiift Steward, 85
l)lefrcd Jefus hath bled upon the tree, paid the
full raniom, and now is ready to blefs it with
a pardon, to cleanie it by his blood, to inha-
bit it by his Spirit. — This is the chief of gifts :
this you are bound to hufband wifely: and if,
as unthrifty fte wards, you are provident for
all things, but this main improvement, neg-
ledled grace will, at the day of judgment,
cry out againft you, and a Redeemer's blood
rife up in fearful condemnation.
Be wife then to fecure this your future, your
only valuable intereft : and let not the care
and prudence of men for worldly bleffings
ftand forth as ftrong accufers of your folly
and remiffiiefs in the purfuit of eternal*. —
G 3 Learn
* Nicholas He?mnge, m his Pojilll^ on this Gofpel, ob-
ferves, " Tis a moft grevous complaint that the children
tf this world are ^ &c. that worldly men are more careful
in getting things temporal, which pertain only to this
prefent Life, and that continuing but a very (hort time,
than chrillians are careful for the getting of heavenly
goods, which fhall endure tor ever. Surely this blindnefs
is lamentable. The body is regarded, and the foul is neg-
leded. Who feeth not how true this faying of Chrift
is ? Shew me a hufbandman, that is not more careful in
gathering goods, and finding his houfhold, than fome
chriftians to get the treafiire of heaven. The merchant-
man that faileth the fea, is in hazard of many dangers, of-
tentimes fuffereth great lofs, and endureth cold and heat,
and that not for one hour, one day, or one year, but all
his life long, only to fcrape together earthly pofTeiTions.
But the Chnftian man fcarce fir.deth in his heart to tarrv
out
86 0/i /'^j^ P A R A B L E
Learn from the indefatigable, and prudent
concern of Men for temporal things, a labour
and a prudence far more zealous, far more in-
defatigable, for the eternal things of heaven,
for the rich pleafures at the right hand of
God. And let every objedl, every fight of
worldly induftry and care remind you of your
duty, and of the care neceffary to fecure eter-
nity. When you fee the labourer, the farmer,
the artificer, the merchant, rifing early, zea?-
loufly bufied, ^nd prudently planning every
out one hour to hear God's word, or to be prefent at the
diftribution of the Sacrament. They fpend many
hours in toys and tales : but they cannot find one hour's
leifure, no nor fcarce a minute of an hour to call up-
on God, and to talk with Jefus Chrifl- in Prayer. But what
are the caufes of this blindnefs ?— They are chiefly two.
The one (which is alfo the caufe of other inconveniencies)
js the corruption of man's nature, which maketh a man
more forward to evil than to good,— -The other caufe of
this blind nefs is, for that earthly goods are feufible, and
therefore do move the mind more itrongly : for a good
thingmoveth not unlefs it be known. Whereupon Ju/iin-,
we may love things unfeen, but things unknown we
cannot love. Now fenfible t ings are more known
than fpi ritual thin;!S, becaufe fenfible things nre more
known by experience, whereas fpiritual things are
Renown only by faith. What is to be done then ?—
We muft endeavour to abound in knowledge of heavenly
things, to the intent we may alfo abound in the feel-
jng of them. And theiefore Pai/l wi(heth the Phi-
lippians that they may abound in all knowle;dge and under-
itanding, to this end, that they may be pure, and with-
out offence unto the day of ChrijL'" — Hemings Pofiill^
iirfit. of 1569.
fcheme
Of the Vnjufl Steward. 87
fcheme to get the things of this pafling world,
think with yourfelf, * Here's a lefTon for me :'
and learn from them to be wife and adlive in
the purfuit of never failing goods. * How
fhould it make our blood to rife in our faces,
(fays a fine writer of our church) and fill us
with confufion, that the men of this world
fhould be more prudent aud fkilful in the
contrivance and management of their little af-
fairs, more refolute and vigorous in the pro-
fecution of them : than we are about the
everlafting concernments of our fouls ! that
the men of this world fhould toil and take
more pains for the deceitful riches, than we
do for the true ■: and be contented to hazard
more for a corruptible crown, than we for an
incorruptible / that they (hould love pleafure
more than we do God, and mind their bodies
and temporal eflates more, than we do our
fouls, and our eternal happinefs.* That they
fhould be more anxious for the things of
fhort uncertain time, than we for the things of
fure unending Eternity I Eternity^ how doth
it fink the value of all ftyl'd great and excel-
lent below. Eternity y how wife in man to
think of and prepare for it ! — in man created
to inherit an eternity of mifery or pleafure. —
And oh let us remember, that it is every mo-
ment at hand : every moment brings it nearer
G 4 and
88 On the? AR A B L E 1
and nearer to us : think you bear the folemn
found, Son of man^ give an account of thy
Jiewardfripy for thou mayfi be no longer flew-
ard.
What, my brethren, what if that awful
fummons (hould now be fent io you ? and ere
long it will : it may be inltantly : it muft be
fhortiy : fuppofe a few years roll away fir ft,
what are a few years in the account of eter-
nity ? what is the longeft life of man ? look
back upon all your pafl: days : fee, how they
are fled, like a fliadow : all that is paft is as
a dream and a vapour : but awful eternity is
yet to come 1 'tis wife then to prepare for
eternity ! And, fay, oh fteward, of the
manifold gifts of God, how ftand thine ac-
counts with him ? if yet unfettled, for thy
precious foul's fake, I intreat thee, delay
not a moment ! make thyfelf friends of God
and of Chrift, friends^ that may receive thee
into everlafting habitations ! For fhouldeft
thou, oh my brother, fliouldeft thou ftand
before the bar of God, a poor unrigh-
teous fteward, how horrible will thy ftate,
how fearful will thy condemnation be !— —
Could you fee the flaming pit, could you
hear the dreadful groans, could you fee
the judge enthroned, you would not delay,
one moment delay, by true repentance and
living
Of the Unjuft Steward, 89
living faith to turn to Chriji, and fecure fal-
vatlon !
Happy you, my beloved brethren, who
have chofen this good part ; may the Lord
eftablilh, ftrengthen, and fettle you ! To con-
firm you in holinefs, to quicken your zeal,
to make you more and more zealous over all
your ways, to increafe that humility, which
is the very foundation and fupport of Chrift*s
religion, never fail to confider yourfelves
in the dependent character of ftewards of
your God : never forget the great day and
folemn fummons foon approaching, ' Give
an account of thy ftewardihip :' never fail to
raife your contemplations to that awful judg-
ment-feat, before which we muft all one day
ftand : Oh may we all appear on that
day, as friends, and brethren, as faithful
ftewards, and approved fervants of our Lord
and Saviour, Jefus Chrtft ! May we enter to-
gether the everlafting habitations prepared, by
his infinite love, for us ^ and may we each
one be made finally happy in the enjoyment
of our God, and the fellowfhip of all the faints
in glory, thro' Jefus Chrift our Lord, (Sc. —
Amen,
D I S-
DISCOURSE XIII.
On the P A R A B L E
Of the Rich Man and Lazarus.
Being the Subftance of two Sermons,
PART I.
St. Luke XVI. 19, 20, 11,
There was a certain rich man^ which was
chathed in purple and fine linen ^ and fared
fumptuoufiy every day.
And there was a certain beggar^ named La-
zarus, which was laid at his gate^ full of
fores, and defiring to he fed with the crumbs^
which fell from the rich man's table : more-
ever the dogs came and licked his fores,
FX^^"^iFTER our Saviour had delivered
M A w ^^ parable of the unjuft ftewardy
w ' ^ and ufed many motives to exhort
iL^^JKj^ his hearers from covetoufnefs, and
a love of this world, and to perfuade them to
charity
Of the Rich Ma?i and Lazarus, gi
charity and an anxious care to provide for them-
felvcs everlafting habitations : We find, that his
words, fo far from having their defired eflfeft
on thofe whom they principally concerned,
were received with the utmoft contempt, and
heard with the higheft indignation. For the
Evangelifl tells us, the pharifees, who alfo were
covetous^ heard thefe things and they derided
him : the word is expreffive of the higheft
contemptand ridicule, EHgfxuxTvjp/fov — they turn d
up their nofesat him-, as one worthy the moft ab-
jedlfcorn, who fhould prefume to fpeakagainft
their beloved Riches, and talk of a future ac-
count, which fuch wealthy men as they, to be
fure, would by all means be exempted from.
Tell them of a ftewardfliip — talk to them of
fidelity in the goods intruded to their charge
'. — what fo abfurd, what fo much deferving
Laughter ; more efpecially when taught by
fuch a poor man as our vSaviour was in the
world, who had not fo much as a place where
to lay his head I — And who can wonder that
the fame Dodlrine is equally ridiculous to the
fame kind of men? who can wonder that
they alfo turn up their nofes at the Minifters of
Chrift, and hold them in abjedt contempt, who
place their fole happinefs in the pofTeffion of
worldly wealth, and to whom a more difagree-
able truth cannot be delivered, than that folemn
one
92 0;2 //j^ P A R A B L E
one of our Saviour's, Give aiz account of thy
Stemardfhip^ for thou ?nayeji be no longer Stew-
ard, Their contempt, however, muft be
no argument for our holding our peace : w^e
muft fpeak, whether they will hear, or whe-
ther they will forbear : and the more their in-
dignation and difrelifli increafes, the more
ihould our zeal and labours increafes to awaken
and admonifh them, if haply God may give
them repentance to the acknowledgment of
the Truth. This we are taught by our Sa-
viour's Example : who increas'd the more in
zeal, as the Icorn and contempt of his adver-
faries increased. And there is nothing more
obfervable, than our Saviour's freedom and
boldnefsin reproof : he regarded not the per-
fons of Men : and tho' reproof is an office of
all others moft hazardous, as likely to gain
the hatred and difefteem of the perfon re-
proved, (fo ungrateful and proud is the human
heart) yet aw'd by no fears or favours, he dif-
charged this office as became the great teacher
of mankind. This is remarkable in no in-
ftance more than the prefent : for the more
the Pharifees derided him, the more he in-
creased in the boldnefs of his rebukes : Te are
they, faid he, that jujiify yourfehes before men^
hilt God kyicweth your hearts : fr that which is
highly efccmed among ft wen, is abomination in
the
Of the Rich Man and Lazarus. 93
the fight of God. -f- Your fair outfide, cloak
to your inward pride and covetoufnefs, your
feeming regard to God and the Temple, may
deceive Men, but God, who feeth the heart,
-is confcious of your vile hypocrify, your lives
t The conn€6lion of the words following feeming to me
very abftrufe, 1 mentioned the matter to a learned friend,
who in a letter of reply obferved, <« My Notion of the
connection, which at firit Tight, does appear very dif-
jointed is this, — And he faid unto them^ ye are they^ &c.
— And to confirm this, let lis compare your behaviour,
who are fo highly honoured among men, with that of thofe
perfons who are generally delpifed by them. The Law
and the Prophets were (or prophefied^ Matt. xi. 13 J until
Jofm: they only typified and foretold the good thino-s of
chriftianity, but from that time the Kingdom of God is
preached, zn^ every one {HdLxlois^ Publicans, and Sinners,
he. Matthnv. xxi, 31, 32.) prefTeth into it. But when
I diltinguifh between the Difpenfation of the Law and
the Prophets, and the Kingdom of God ; and fpeak oi
every one's, however great a Sinner, preiling into it :
do not imagine that I either intend to depreciate the for-
mer Difpenfation, or to difpence my followers from ric;hte-
oufnefs and holinefs of life — No, it is eafier for heaven
and earth to pafs, than for one title of the law to fail :
the ceremonial and typical muft be fulfilled in me ; the
moral, in the righteoufnefs of my followers, Mattheut
5. 17. And to Ihew how far I am from allowing any
impurity of life in my followers, I do abfolutely condemn
a practical tenet very common among you, and teach in
contradiction to it, that every one., &c. Our Saviour then in
the Parable of the rich man diwdLazarus., expofes and cen-
fures the covetoufnefs, and hard-heartednefs for which
the Pharifees were notorious, and which, as we may ob-
ferve, were the occafion of thefe remarks.*'
of
94 On the? A R A B L t
of luxury, and hard-heartednefs to the poof.
-*-And as a dreadful proof what the iffue
hereof muft be, he delivers an alarming pa-
rable, wherein as being the Lord of life and
death, he opens, as it were with one hand,
Paradife^ and (hews us, as in the twinkling
of an eye, the happy ftate of the one wretched
Lazarus ; while he ftr etches forth the other
hand, even unto Hell: and brings thence, as
a fmoking brand, a once rich, felf indulging
Sinner, one moft probably of the pharafaical
tribe, or of their brethren the Sadducees
who denied any future State, that both Pha-
rifees and Sadducees might contemplate well|
the dire example, and confider, whether they
fhould laugh, and turn up their nofes, when
they came into that place of torment.
There is not a more awakening, alarming^
example through the whole Gofpel: It is
drawn in fuch lively colours, that very many
have been of opinion in all ages of the Church
that it is not a parable, but a real hiftory, and
many of the Fathers tell us, that there lived
about that time at Jerufalem, a notable Beg-
gar Vi2crc\ti Lazarus, a common name amongft
the Jews, and very proper for a man in
his fituation, as it fignifies, a he-plefs perfon^
or, as others, God ts my helper, — But the cir-
cumftances of the flory are evidently parabo-
Ilea!
Of the Rich Man and Lazarus. 95
lical : and fome ancient manufcripts, particu-
larly that of the learned Beza at Cambridge^
have thefe words, at the beginning, And he
fpake unto them afiother Parable, It matters
however not much to us in the application of
it, whether it be a parable or a real hiftory,
fince the important truths delivered in it, are
equally clear and equally certain : very in-
ftrudive to all mankind, who in the prefent
ftate of trial, according to the good will of
God are placed fome in a high, fome in a
low condition : fome in the enjoyment of all
this world's good, others in the fufferance of
all its afflicl:ions and evils, and as they im-
prove thefe different ftates of trial, as they
forget or ferve God in either of them ; — as-
the rich ufes or abufes his wealth, as the
poor ufes or abufes his poverty and affli<5lion,
fo will they accordingly be removed after
death, which is common to each, rich as
well as poor, to a ftate of mifery, or a ftate
of blifs : for God is no refpedler of perfons,
and the moft abjed: fufferer upon earth, who
bears with patience, and with love, the af-
flictions laid upon him, fhall as certainly
when he dies, be carried by angels into the
paradife of God, as the wealthy, earthly-
happy finner (hall, into the place of everlafting
torments.
A
g6 Onthe? A R A B L E
A proof of this, we have before us, given
by him, whofe juft judgment is to pafs the
final fentence of life or death on us all. For
there was a certain man, fays our Saviour,
who was clothed in purple and fine linen,
and fared fumptuoufly every day. — And there
was a certain beggar, named Lazarus, who
was laid at his gate full of fores, and defiring
to be fed with the crumbs which fell from the
rich man's table. Moreover, fo great was
his mifery, fo exquifite his diftrefs, that the
dogs came and licked his fores. Thus
wretched in this life, it pleafed God at length
to fet him free : it came to pafs, that the
beggar died, and was carried by the angels
into Abraham*^ bofom ; nor could the rich
man's riches refcue him from the like fate :
the rich man alfo died and was buried. See
now the mighty change ! For in hell he lift
up his eyes being in torments, and feeth A-
braham afar off, and the late defpifed, afflided
Lazarus in his bofom. And he cried and
faid, Father, Abraham, have mercy on me,
and fend Lazarus, that he may dip the /// of
his finger in water, and cool my toiigue : for
I am tormented in this infufferable flame ! — ^
But this was denied him : Son, fzid Abraham ,
remember, that thou in thy life-time receiv-
edft thy good things, and likewife Lazarus
evil
Of the Rich Man and Lazarus. 97
evil things: but now he is comforted and
thou art tormented. And befides all this,
between us and you, there is a great gulf
fixed, fo that they who would pafs from
hence to you, cannot : neither can they pafs
to us, that would come from thence. The
miferable wretch finding it impoffible to pro-
cure any relief for himfelf ; was defirous to
preferve his thoughtlefs relations from the
like diftrefs. Then he faid, I pray thee,
therefore, father, that thou wouldeft fend
him to my father's houfe, for I have five
brethren ^ that he may teftify unto them, left
they alfo come into this place of torment. —
But be men never fo rich and powerful on
earth, and be their requefts granted there
never fo readily, it is far different in another
ftate : no requefts are granted in hell, 'tis
then too late to petition : this alfo was denied
him. Abraham faith unto him, They have
Mofes and the prophets : let them hear them*
And he faid. Nay father ^<^r<2;/^^/w, but if one
went unto them from the dead, they will re--
pent. But Abraham replied. If they hear
not, nor obey the voice of Mofes and the pro-
phets, neither will they be perfuaded tho'
one rofe from the dead. As was but too mani-
feftly proved by this nation of the fews^ thefe
brethren of the rich man, who faw another
H Lazarus
9? 0/ //&(? P A R A B L E
Lazarus return from the dead, nay and Jefus
himfelf, and yet would not be perfuaded : fo
juft are our Saviour's words, delivered on an-
other occafion, Had ye believed Mofes^ ye would
have believed me, for he wrote of me. But if
ye believe not his writings ^ how can ye believe
my words ?
Remarkable viciffitudes in fortune, either
good or bad, are ever apt to claim our atten-
tion : great wealth and high worldly happi-
nefs finking in abjedt mifery, and low poverty
raifed from the dunghil to fit with princes
never fail to ftrike the mind with peculiar ob-
fervatlons. The prefent parable gives us an
example of fuch viciffitude, and fuch a one
as greatly concerns us all : the better to im-
prove which, I will, by God's grace,
Ift, Confider, the different conditions of
this rich and poor man in the prefent fl:ate :
lid, Theit' very different conditions in a fu-
ture flate— and
Illd, The converfation which pafled be-
tween Abraham and the rich man : taking in-
the mean time all occafions to inforce and ap-
ply the general dodrines, taught us in this
parable, as well to the confolation of the poor
and
Of the Rich Man and L azarus. 99
and afflided, as to the admonition of the rich
and the full. And God give us all the grace
to profit by thefe ftriking examples, and this
divine word of life, which if we hear not,
our cafe is defperate : which if we obey not,
as its fandion and authority is given by one
who rofe from the dead, nothing will per-
fuade us to repent, and if we repent not, we
muft alfo come into that place of torments,
Ift Then, I am to confider the different
conditions of this rich man, who happy on
earth, was miferable for ever ; and of this poor
man, who miferable on earth, was bleft for
ever.
Their conditions in this life were fo re-
markably different, that they feemed to agree
in nothing but that they were men: and in-
deed to confider a great and noble perfonage,
in all the fplendor of wealth and power, and
a poor fufferer, in all the extremities of po-
verty and diftrefs, their diftance on earth
feems fo marveloufly great, that one would
almofl fuppofe them of a difterent order of
beings : but the life to come will fet all thefe
matters even. There was this mighty dif-
ference between thefe two in the parable.
The cne was rid\ moft probably, (as was be-
fore hinted) a rich pharifee : and as a con-
H ^ fequence
100 0?t the? ARABLE
fequence of his great riches, his drefs and
living were elegant and fumptuous. — He was
clothed in purple, andfijie linen, and fared fump-
tuoujly every day. His drefs was of the moll
coflly fort, fuch as kings wore, the royal
purple — (from whence fome have fancied,
that our Saviour had Herod in his eye, but it
feems a mere conjeclure.) Magnificence and
grandeur adorned him, and wherever he came
his fplendid appearance caufed gazing admi-
ration, and rerpe6l. He fared fumptuoujly every
day, the original is very expreffive, — evtppam-
[LEvog acc^' vii/.epa.v Aflj/x7rpw; — He delighted himfelf,
and cheared his heart, with fumptuous ^/^«-
dor and luxury every day. His houfe re-
founded with perpetual mirth and gaiety ;
there he indulged his genius in pleafures of
every fort, there he rejoiced his heart with
his blythe companions : his table was loaded
with the richeft niceties and dainties : the
moil: delicate wines delighted his tafte, while
all things ferving to luxury and fenfuality
were plentifully provided, — women, mufic,
joy, and jollity! — Who fo bleft as he — for
every day this fame delight returned, every
"day preiented a new fcene ofblifs; he was
^clothed as before ivith purple and fine linen, and
-fuh'jptuoni^y delighted himfelf, every day !
Not
0/ the Rich Man ^W Lazarus. loi
Not fo the wretched Lazarus : unlike the
rich man, he had no houfe even to hide his
head : his wretched body rendered him in-
capable of all enjoyment, and * miferably di-
ftreft, he was laid at the gate of this rich
man's houfe where every day fuch fumptuous
fare was found : at this gate was he laid full
of fores : and there, beholding at a diftance
the plenteous feafts, and hearing the per-
petual mirth, he defired only to be fed with
the crums which fell from this rich man's
luxurious table. He aiked no more, than what
even his dogs would have almoft refufed. And
thofe dogs feemed more compaffionate than
their thoughtlefs mafter ; for Lazarus had no
purple, no fine linen, to cover him, nay he
had no covering : a few rags ferved only to
difcover his exquifite wretchednefs, and gave
the dogs — thofe dogs which perhaps this rich
man kept for hunting and diverfions at a large
expence, tho' he had nothing to fpare for
poor Lazarus — gave thofe dogs an opportu-
* He lay at the rich man*s gate, (fays St. Chryfoflomy
in his Homily on the parable) that he might have no ex-
cufc, faying, I faw him not. He was full of fores, that
he might be to the rich man, a fpeclacle cf his own mor-
tality, feeing in the body o^ Laxarus^ what himfelfwas
fubjed to: and he is fet forth, as requeuing food, not
Lomplaining of his fores, to (hew ihe greatnefs of that
poverty, which preded him fo exceedingly, that he for-
gat the pain of hib fores, ^c. See the reA.
ij 3 nity
102 0;? f/&^ P A R A B L E
nity to come and lick his fores, from which
fad office he was too feeble to prevent them !
Here he lay, an objedl of contempt and fcorn ;
difregarded by this wealthy, happy, gladfome
man, who had no bowels ofcompaffionto
the poor : and was too intent upon his own
magnificence and fumptuous fare to caft a
thought, to caft a look upon a wretch fo con-
temptible, fo miferable as Lazarus /-—And
yet a little notice, a very fmall relief from his
abundant plenty would have fatisfied this poor
beggar : the crums had been fufficient : but
the rich man's hard heartednefs is much ag-
gravated by this, that he did not take care to
afford him thefe bafe crums, even this fordid
refufe of his feaft ! His dogs might have
taught him better; and the extreme mifery of
the objecft daily prefented at his gate muft
have melted, one would have thought, a
heart, wherein the leaft humanity had place :
but it is obfervable that pride, and fenfual
indulgence fteel the icy heart of man to the
miferies and calamities of his fellow-crea-^
tures : 'tis remarked, of many, given up to
thofe paflions, in our days, that they feem
void not only of all becoming natural affec-
tion, but even of all feelings, of all bowels of
compaPnon, to their afuifted fellow-creatures,
with whofe diftrefles they can trifle, over
whofe
Of the Rich Man and Lazarus. 103
whofe fafFerings they can infult, and whom
they are aimofl apt to look upon as another
fpecies from themfelves, high as they are in
worldly fplendor, low as thefe are in worldly
mifery !
It is remarked by Archbifhop Tillotfon on
this parable, very judicioufly, that our Savi-
our names the poor man, but only fpeaks of
the rich Man under a general appellation.
We indeed, have agreed to call him Dives^
but this is only a Latin word for a rich man :
our Saviour gives him no appellation at all.
'' And here, I cannot but take notice, (fays
the bifliop) of the decorum which our Saviour
ufes : He wou*d not name any rich man, be-
caufe that was invidious, and apt to provoke.
He endeavours to make all men fenfible of
their duty : but he would provoke none of
them by any peevifh refleftion : for nothing
is more improper, than to provoke thofe whom
we intend to perfuade. While a man's reafon is
calm and undifturb'd, it is capable of truth
fairly propounded : but if once we ftir up mens
paffions, it is like muddying of the water,
they can difcern nothing clearly afterwards."
Such then were the different ftates of the
rich man, and the beggar in this world : a
difference every day very difcernable : the one
had all this world could give to make him
H 4 happy,
104 On the PARABLE
happy, a plentiful fortune, a fine dwelling,
rich cloathing, fumptuous fare, elegant living,
full enjoyment ! a happy man indeed in this
world s eye, and truly happy, were man upon
the fame footing with the hearts that perifh,
were there no futurity, no reckoning in the
world to come ! — wretched Lazarus wanted
all of thefe : without fortune, without friends,
without home, without cloathing, without
food, without health, expofed almoft naked
in the open air, cover'd with fores ! — wretch-
ed Lazai^us^ could there be greater mifery
than thine •— could there be greater piety,
than to retain thine integrity, poor fufferer
amidft all this diftrefs ! Look, my afflidted
brethren, thofeofyou, whom, in any ftate,
God is pleafed to corred: for your fouls eter-
nal good, look at the miferable Lazarus^ and
learn in whatever ftate you are to be content,
and joyful. Great caufe for which you will
fee in the fequel, when we confider in the
lid Place, the very different conditions of
thefe two in a future ftate.
Happy for the unfortunate, all earthly woes
mull have an end : death is the wretch's laft
and certain balfam. — At length the defired
rnpment came to Lazarus : he died ; and won-
derful, delightful change, the blefled angels
attending on their charge, immediately re^
ceived
Of the Rich Man aridL^z^rns. 105
ceived his foul, and carried it into Abraham'^
bofom, into Paradife, the place of pleafure and
repofe, the place, where all his forrows ceas'd,
the place where his everlafting joys began! —
What an aftoni filing change was here ! that
he, who but now lay at the rich man's gate
almoft famifh'd for huno-er, exhaufted with
painful fores, whom the rich man would not
have fet with the dogs of his flock: whom
no eye pitied or relieved ; and whofe mifer-
able carcafs like that of a dead dog, was proba-
bly thrown into a pit — that angels (hould
wait upon his immortal foul, and he in a mo-
ment, amidfl the fervice of the blefTed hofts,
fhould be admitted into the regions of blifs,
into the bofom of Abraham^ into the joy of
his Lord !
Who can tell good or evil from all that they
fee beneath the fun ! we can make no efti-
mate thereof from any thing on this fide the
grave ! The dread events which follow death,
are they alone, that can ftile us happy or mi-
ferable.
But poor men only do not die : death
knocks with equal boldnefs at the palace of
the prince and at the cottage of the peafant :
'This rich man alfo died^ and was buried. His
fine purple and fumptuous fare could not keep
death from him, nay, probably they ferv'd to
haften
io6 O;^ /^^ P A R A B L E
haften its approach ; for difeafes and thofe of
a very dreadful and diftracfling kind are the
certain confequences of luxury, and high liv-
ing. He was buried^ our Saviour tells us :
whereas we read nothing of poor Lazarus^s
funeral : and indeed this is one advantage
which the rich have over the poor; their
wealth will provide for them a coftly funeral !
Their clay-cold corpfe perhaps fliall be in-
clofed in a coffin covered with velvet — many
days ihall they lye in Jlate — a poor putrefy-
ing carcafcy my brethren, ifi STATE!
Many mourners ihall be hired to put on a
melancholy afpedl, cloak for a glad heart, and
horfes deck'd with nodding plumes (hall bear
their wretched obfequies to the cold, fenfelefs
tomb ! But alas ! what is all this pomp to the
foul, which the moment it leaves the body
enters on an eternal fcene of blifs or woe !
And of all refledions this feems to me the
moft awakening, and the moft reafonable for
every man to entertain : that the moment
death feparates the foul from the body, either
angels carry it into the Paradife of God, or
devils bear it into the flames of hell.
This was the cafe of wretched Dives : for
we read, that foon as dead, he was in hell :
there he lift up his eyes, being in torments^
ond there he faw Abraham afar off, and La-
zarus
Of the Rich Man and Lazarus. 207
zarm in his bofom : he faw Lazarus afar of
in joy, as poor Lazarus upon earth had at a
diftance feen him, and his jovial companions,
caronfing in mirth, and feafting, while fa-
mifli'd with hunger he could not gain a crum
from the feaft. Now fad reverfe; Lazarus is
comforted and the rich man {hall lliare none
of his comfort ! — Ah poor deluded finner —
now too late he perceives the folly and mad-
nefs of his former life ! What now can all
his purple, all his fumptuous fare avail him :
where is his former mirth, his life of luxury
and joy ? Chang d, pafs'd and gone, and hor-
rid torments feed upon his diftraded foul !
He cried and faid, father Abraham have mercy
on me, and fend Lazarus^ that he may dip
the tip of his finger in water — I dare only
afk that fmall requeft from him, to whom
my confcience upbraids me with having denied
the crumbs from my table — but oh father,
fend him, that thus he may cool my parched
tongue, * for I am tormented, infufFerably tor-
mented in this flame ! But it was but reafon-
able, that he who in his life time had denied
poor Lazarus the crumbs that fell from his
* As corporal a£cs are attributed to God in fcripture,
fo are they alfo to Oparate fouls. For this plain reafon,
becaufe otherwife we could have no idea of them. See
St. Aujiin. de Origin. Anima, L, 4. c. 16.
table,
io8 0;2 tbe P A R fi B L E
table, fhould be denied even a drop of water :
that his tongue * which had been feafled with
dainties of every fort, fhould now be torment-
ed with a peculiar thirft ! Here is a di-eadful
change, from an elegant dwelling to the in-
fernal pit : from a bed of down to a bed of
flames : from mulic and mirth to bitter howl-
ing and gnafliing the teeth : from fumptuous
fare, choice dainties, rich wines to the want
of a drop of cold water !
Oh ye that forget God, oh 3^6 that pafs your
lives in wretched thoughtleffnefs, and in a
round of fenfual indulgence, look, look, I be-
feech you, contemplate well this agoniz'd,
tormented foul : grow wife by his example,
and fear, left when death, which foon, very
foon will approach, left when death fevers
* St. Gregory obferves, In that his tongue Is tormented,
it appears, that as in feafting he had finned by loquacity
and much abufe of the ton.:ue, fo his tongue did burn the
more ardently, for there is commonly much abufe of the
tongue at feafts. — 40 Homily. — And as one well obferves.
In what thing a aian hath fmn^^d, in the fame fhall he be
the more g; ievioufly punifhed. There ftia'l the flothful be
drove wi[h burning goad-, and the gluttons be tormented
with great hunger and thirft. There fhall the luxurious
and lovers of plcafure be bathed in burning pitch and
ftinking brimftons : and the envious (hall howl for pain.
There the proud ilr.ll be f.lled with all fhame, and the co-
vetous fhall be pinched with mlferable penury. There Is
no fm but fliall have its proper torment. Thorn. aKempis.
B. I. c. 24.
your
Of the Rich Man <^;/ J Lazarus: 109
your foul from your body, the devils fliould
bear it into that place of torment, where not
a drop of water can be gain'd to cool your
tongue ; where no alleviation can be had,
where horror and anguifti will furround you,
which way foever you turn, and where the
dreadful refledion that thefe woes will never
have an end, will aggravate each woe, and
horribly enhance each torment ! Oh be wife
and confider, what will all this world's goods
profit you, if fuch fhould be your future lot ;
prevent it, bleffed Jefus^ prevent it to all here
prefent, and teach us by thy good fpirit that
true wifdom, which alone can guide us unto
life!
Thus you fee the different conditions of the
poor and rich man after death y the unalter-
able ftate of which, on both fides, and the
caufe of the rich man's mifery we fhall fee
when we come to confider the third parti-
cular, namely the converfation which paflled
between Abraham and the rich man : but of
this, hereafter. — From what hath gone before,
we learn abundantly, that a man may be mi-
ferable, extremely miferable, and yet dear to
God : no diftrefs could be greater than that
of Lazarus — his evils were extreme, his fuf-
fcrings intenfe — and yet you fee, the moment
that he died, angels carried him into Akra-
no 0/?/^^ P A R A B L E
ham\ bofom.- ■ This fhould be a leflbn of
great confolation to all in afflidlion — while
they improve it to their foul's advantage, by
grov/ing in patience, and chearful refignation
to the will of God — as affured, that in his
good time, a change will come, and a change
infinitely to their profit 1
But to be poor and to fuflfer afHiftions are
not in themfelves fufRcient to procure eternal
blifs for us: v^e (hall greatly miftake the
matter if we fuppofe, that merely becaufe
we have our evil things here, we fhall have
good ones hereafter — or on the other hand,
that all who have good things here will have
evil things hereafter. 'Tis well obferved by
irjany writers on this parable, that in order
to confute fuch a perfuafion, the beggar^ La-
zarus is faid to be carried into the hofom of
the rich Abraham to let us fee that both
poor and rich have a place in heaven — and
that it is only the right ufe of our ftate, be
it rich or poor, that can bring us to that
bleifed kingdom. Had Laxarin repined at
God's dealings, envied the rich man's pro-
fperity, made ufe of ill methods to fatisfy his
hunger, ftole, and aded as necefiity but too
commonly drives many to ad — his foul had
been carried not by angels into heaven, but
by devils into hell — on the contrary, had the
rich
Of the Rich Man and Lazarus. 1 1 1
rich man confidered himfelf as the fteward of
his God, and had he followed our Saviour's
advice, making himfelf friends of the mam-
mon of unrighteoufnefs, had he, like Job^
been eyes to the blind, and feet to the lame,
a father to the fatherlefs and a hufband to the
widow : had he by works of this kind fliewed
love to God and love to his neighbour — his
riches, fo far from an impediment to his fal-
vation, had been a great means to increafe
his felicity, and angels inftead of devils had
carried his foul into the bofom oi Abraham^
and not into the place of everlafling tor-
ments.
Be it ours therefore, as men defirous to fe-
cure eternal life, to improve by either ex-
ample : and if in a poor and afflided ftate,
let us learn with Lazarus chcarfully to fub-
mit and fay, // is the Lord, let htm do what
feemeth him good ! Our mifery cannot be
greater than that of miferable Lazarus ! He
wanted even a crum to fnpport him from pe-
rilling— and yet his hunger tho' thus fevere,
was but the leaft fevere of his fufierings— He
was almofl: naked and expofed to. all the in-
clemencies of the air, and not only naked but
full of dreadful (ores and ukers, pitiful to the
fight and afflidiing to the eye of every be-
holder. Even the do^s licked his fores : and
were
112 On the V AV. AB h E
were almoft ready to devour his fcarce breath-
ing corfe : the voice of mirth and happinefs
founded from the rich man's dwelling in his
wretched ears, and he faw the joys of others^
which he was not permitted to (hare — yet for
all this we find he approved himfelf in the
fight of God by his patience and long-fuf-
fering: without murmuring, without difcon-
tent he filently fubmitted to his hard lot, and
waited the good pleafure of his God ! After
his example, we muft learn to fuftain our
fouls amidft all their forrows with the com-
fortable refledions, that thefe will fpeedily
have an end, but that the joys which we hope
to receive, are eternal, are unfading ! And
let us never forget the example which we
have in our bleflid Mafter, who hath fanfti-
fied a poor and afflided ftate to all his fer-
vants : tho* he were rich, yet for our Jakes he
became poor, that we thro' his poverty might be
made rich I He endured all the extremities of
need — all the contempt which a poor man muft
bear from the frowns of infolent office — nay,
and to complete the pattern, he became obe-
dient even unto death, to (hew us, that how
great foever our fufi^erings and forrows here
may be, he out of love, pure love to us, en-
dared much more, and hath promifed eter-
nal life to thofe who fuifer with him !
2 But
Of the Rich Man and Lazarus. 113
But hath God dealt more liberally with us?
are we bleft with an abundance of this world's
good ? — let us labour to improve this flate alfo
to our fouls eternal welfare ; for which pur-
pofe let us be continually thankful to God for
the dirtinguiilied blelTings wherevyith he hath
favoured us above many, far more deferving :
and with humble love to him and to all man-
kind, let us labour in a fpirit of humility and
benevolence to extend an helping hand to all
within our reach. Above all let us be par-
ticularly careful, not to abafe our fortune
either to the ends of luxury, fumptuous liv-
ing, extravagance or debauchery — to the pam-
pering of the fleih in finful lujft and appetites
—and on the other hand, let us be as careful
to avoid niggard covetoufnefs, and an infa-
mous hoarding of riches which will not pro-
cure us one drop of water to cool the tip of
our tongue in hell torments! — A er a mo-
derate and competent fupply for families and
children, let us never fail to communicate
with thofe in neceffity and need : and as the
beft way to obtain from God that bleffing of
an open liberal heart, let us attend uoon his
fervices, and pray continually for his love !
If we love God, we cannot but love our bro-
ther alfo ! And we cannot but love God, if
we recoiled:, that he is our Father, that 'he
Vol. IV. I hath
114 On the P A K A B L E, &c.
hath given us all things richly to enjoy, and
beftowed his favours upon us with a Hberal
hand — that he hath conftantly preferved us
from a thoufand evils — and to crown all, hath
given his Son, — fo rich, fo ineftimably rich
is his love to man, — to die for our purchafe,
and to redeem the eternal inheritance for us.
And when moreover you reflect upon that
inheritance which all the faithful fhall en-
joy, the glories of which, eye hath not feen,
nor ear heard, neither hath it entered into
the heart of man to conceive, — you cannot
fail to be liberal in difpeniing abroad the good
things of this life, all of which are fo very
poor and mean in comparifon of that ineili-
mable treafurc. How^ever elegant your houfes
here, however fpacious your domains, how-
ever great your wealth, how^ever abundant
your felicity : truth it is a day v/ill come when
you muft leave them all behind ! And as
the foul once loft in eternal mifery can never
be refcued from thence, the great gulf be-
in^ for ever fixed — So, when once poffeffed
of the eternal Joy, no time nor accident can
•ever rob us of it ; — no alteration fhall thence-
forth ever more fucceed 3 one everlafting
day, one everlafting fcene of happinefs with
God, with Ckrij}, and all the glorified fhall
p-jad our jovfu! fouls for ever,Gf^. Which, &c.
D I S-
DISCOURSE XIII.
On the PARABLE
Of the Rich Man and Lazarus.
PART 11.
St. Luke xvi. 25, 26.
But Abraham faid^ Son, remember, that thou
in thy life- time received/i thy good thi?2gs, and
likewifc Lazarus evil things, but now he is
co7nforted, and thou art tormented.
And be fides all this, between us and you there is
a great gulf fixed ; fo that they which would
pafs from hence to you, cannot ; neither can
they pafs to us, that would come from thence.
)^)^)§C)^M N my former fermon on this pa-
0 * S rable, I propofed to conlider, ift>
M M the different conditions of the rich
)^MMX^M and poor man in the prefcnt date—'
2d, Their different conditions in a future
I 2 ftatc
ii6 OntBe? A R A B L E
itate ■ and 3dly, The converfation whlcfi
pafTed between Abraham and the rich man.
Hid. We have feen, in confidering the two-
firft particulars, that nothing could be more
different than their fortunes in either ftate.
On this fide the grave the rich man Hved in
the full fruition of every pleafure ; the poor
man under the oppreffion of every mifery.
In the other ftate the tables are turned ; the
rich man finks into the deepeft woe, and
makes his bed in hell : the poor man rifes to
the height of blifs, and is received into the
bofom of Abraham. The caufe of a change
fo affedingly great, muft needs deferve our
attention, and excite our curiofity : and in the
converfation which pafTed between Abraham
and the rich man, the
Ift Thing we are made acquainted with is
the caufe of this change.
The rich man being in torments in the
flames of hell, and feeing Lazarus in the bo-
fom of Abraham, cried with an exceeding
bitter cry and requefted the patriarch only to
fend Lazarus to dip the tip of his finger in
water and cool his tongue : for lam tormented^
faid he, in this flame. And alas how poor a
relief, could he have obtained it, would one
drop of cold water have been to a miferable
creature
Of the Rich Man and Lazarus. 117
creature fo horribly tormented ! but not even
one drop of cold water — oh hear and confider
it ye that forget God — ye that love pleafure,
or profit and the v^orld, better than God —
not even one fingle drop of cold water, not
the leaft, the very leaft fliadow of comfort
can ever be obtained when the pit once clofeth
its mouth, and the irrevocable decree is for
ever paft !
For Abraham faid, S071 — you fee Abraham
doth not revile or reproach even a damn*d
fpirit in hell. He gives him good language.
A leflbn for us never to let railing dwell on
our tongues in any difpute, or on any occa-
fion. Reviling becomes not the mouth of
Chriftians : indeed true faints can never ufe it :
and if even Michael the archangel, when con-
tending with the devil durft not bring a railing
accufation, how fhall we dare, in any difputes
with the imjiijt, much lefs with thtju/i^ to ufe
words of contempt and reproach ? — Probably
our Saviour put this word Jon into the mouth
of Abraham to confute an abfurd, but pre-
vailing notion of the Jews, that " Abraham
fits at the gates of hell, and prevents all his
defcendants from entring in thither." This
parable abundantly confuted that opinion : for
Abraham acknowledges the rich man his fon^
after the flefh ; and yet he adds, Remember
I 3 that
n8 On the PARABLE
that thou hi thy life time receivedji thy good things t
and likewife Lazarus, evil things : but now he is
comforted^ and thou art tormented. And befides
all this^ between us and you there is a great
gulf fixed ^ fo that they who would pajs- from
hence to you^ cannot : neither can they pafs to
tis^ that would come from thence.
In which words our Saviour acquaints us
firft with the caufe of the rich man s torment,
and the poor man's comfort, and fecondly, with
the everlafting, unchangeable flate and dura-
tion of each.
For the firft, Son^ faid he, remember^ that
thou in thy life-time receivedft thy good things —
elegant cloathing, fumptuous fare, conftant
good-living, joys and pleafure, the full indul-
gence of thy lufts and paffions ; but Lazarus
evil things : poverty and hunger, ficknefs and
forrows, contempt and anguifh, mifery and
nakednefs : but now he is comforted^ he who
had no houfe to hide his head, now is a free
citizen, and bleft inhabitant of Heaven : im-
rnortal joys and everlafting love refrefh his
foul, who lately wanted the crumbs from thy
table : glory is his fplendid robe for ever,
health and gladnefs attend him always, who
was covered only with fores and ulcers upon
earth ; ^^nd he is delighted with the fweet fo-
Qety of God, of ^ngels, and of all the faints,
whom
Of the Rich Man and Lazarus. 1 1 9
whom no man regarded upon earth, whofe
fores the dogs lick'd, more compaffionate than
thou^ who now art tormented: and inftead of
thy fine purple, art inverted with a robe of
fiery flame : inftead of fumptuous fare art fed
with bitter tears, and gnaw'd continually by a
condemning confcience : inftead of thy paft
elegancies and comforts, nothing but torment
and anguifli furrounds thee : inftead of thy
friends and pleafant companions, upbraiding
devils alone attend thee : thou art tormented,
and he is comforted : and remember the juft re-
V€rfe, thou received/} thy good things on earth :
La2:arus received evil.
What then may it be aftced, is it fufficient
to every ones damnation, that they have re-
ceived their good things on earth ? — God for-
bid ! For, as I obferved in the former dif-
courfe, it is not either ftate, poverty or riches,
thatj in themfelves, fave or ruin the foul :
but it is the right or wro?ig ufe of either ftate.
When a man receives the good things of this
hfe, fo as to chufe and accept them as his Good:
when his heart is taken up by them, and he
is fo intent on the enjoyment of them as to
forget his duty to God, and to man : when he
makes his riches the inftruments of pride,
luxury and uncharitablenefs — of impiety to-
wards God, and inhumanity towards his fel-
I 4 low
lao On the V ^ R A B L E
low creatures : — 7hen be fo receives his good
things here, as to give up all right to the good
things hereafter, and having been comforted by
the enjoyment of earthly goods, will eternally
be tormented by the iufFering of future evil.
*^ For, as an able writer * well obferves,
our Saviour -s principal view in this difcourfe,
moft evidently was, to warn men of the dan^
ger of that worldly-mindednefs^ negledl of reli^
gion and intenfenefs upon pleafure, and proifit,
which is not fo much any one vice as it is the
foundation of all vices. It is that which makes
man regard lefs of futurity, and not to have
God in all their thoughts. It is that deceit-?
fulnefs of riches, ambition and voluptuoufnefs,
and the care of things temporal, that flifle all
notions of religion, choke the word, and it
becomes unfruitful. It is that temper which
expofes a man to every temptation, and makes
him ready to facrifice the inter efls of truth and
virtue, v^henever it comes in competition with
the good things of tnis life, on which his
heart is entirely fet.'*
A temper and life of this kind is direftly
contrary to what the fpirit of the gofpel re-
quires : for how can a man — who lives in
fuch a lenfual worldly round, in the gratifica-
tion of all his paffions, and intent only on the
objedts
^- C, Clarh m a ferpion on this parable.
Of the Rich Man and Lazarus. 121
objefts of fenfe — either truly believe y whea
fatth leads us from the love of things that are
feen, to the love of things that are not feen ?
Or truly repent^ when he has not leifiir< enough
to think of his fins, nay, is too happy to fup-
pofe himfelf a finner, and has not the leaft
diftant intention ever to change or leave this
carnal courfe ? How can fuch a one love God,
when his God is his belly, his money, or his
luft ? How can he love the word of God^ fince
in it his vices are daily reproved, and the awfur
threatnings denounc'd on finners muft be
grievous to his ears ? Or, how can he love his
neighbour or fhew that mercy, which God pre**
fers to facrifice, when he will not even grant
a poor fufferer the crumbs from his table ? In
truth hard-heartednefs to the poor is of itfelf a
damning fin : for all our duty is included in
love to God and love to man : and uncharitable-
nefs is the want of both thefe : it is at once
impiety^ and inhumanity : a man cannot be un-
merciful, but he muft fin againft God and a-
gainft his neighbour. And now if a worldly
carnal courfe, prevent a man from true faith,
repentance, love to God, to man, and the
word 3 who can wonder that fuch a one pe--
riilies eternally, and the' comforted on earth,
is tormented in hell ?
But
JZ2 Of2 the PAR ABLE
But moreover, if we confider a little, what
it is that the gofpel immediately requires of
all, who defire falvation, we iliall fee, ftill
more dearly, how contrary a life of this fort
is to the fpirit of the gofpel. The great and
ftanding leflbn of the gofpel is, Ferily verily,
except a ma7i de?iy himfelf^ take up his crojs daily,
and Jollow tht meek, the lowly, fufFering Jejus^
be cannot be his difciple. Now how can a man,
that like Dives fares fumptuoufly every day,
ftnd every day indulges his fenfual appetites in
full delight ', how can he have any pretenfion
to be a difciple of Chriji ; who fo far from
denying, indulges himfelf every day : who io
far from taking up his crofs, and mortifying all
his finful appetites, gives them their full
fwing, and feeds them with all his power ?
Who, fo f^LV ii'om following ChriJi, lives in the
utmoft contrariety to his precepts and examples,
a ftranger to that humility, meeknefs, and
temperance, fobriety and chaflity, v/ithout
which no man can be Chriji'^ difciple. For
the grace of God hath appeared u?2to all men^
faith St. Paul^ teaching us that denying ungcd-
linefs, and worldly lufts, we Jhould live fiber ly,
righteoujly, and godly in this prefent world, — .
It is but too evident from a view of the world,
and the manners of men, xhitiho good things
of this life, either the anxious fearch after
thern,
Of the Rich Man and Lazarus. 123
them, or the full enjoyment of them, are com-
monly, too commonly attended with the neg-
ledt of fome one or other, if not all thefe
three cardinal \\vii\^^y fobnet)\jufiice, 2indL piety.
Rich felf-indulgents know nothing of true
evangelical Jobriety : eager fearchers after
wealth, commonly negledl jujlice^ at leaft it
is faid, that a covetous man can fcarcely be ho-
neft : and both are ftrangers to true piety :
for not God, but the world, and its pleafures
have polfeffion of their hearts ; and to what-
ever we give our hearts^ that we make our
Cod.
It may fuffice therefore to fay, to prove this
Rich Man's condemnation juft, and to fliew
that the like caufes will produce the like ef-
fed:s \ — that whenever men fo receive their
good things in this world, — be they of what
kind foever they will, riches, pleafures, pro-
fits as to forget God and the poor : as to
forget felf-denial, mortification and obedience:
as to forget the war they muft be at with their
lufts and paiTions : as to forget the neceiiity of
living fober/y, righteoufly, and godly: — when-
ever men fo receive their good things, as bv
their means to forget thefe important duties,
and to with- hold their hearts from heaven : —
then as certainly will it be faid to them, in a
future day, as it was faid to the rich inan,
fon.
124 0/2 //5^ P A R A B L E
Son, remember that thou in thy life-time re-
ceivedft thy good things and now thou art
tormented, infuflferably tormented with evil
things in this flame/'
It is faid of Lazarus alfo, that he received
his evil things and therefore 'was comforted:
upon which we muft neceffarily conclude, as
was before obferved, that he made a due ufe
of thefe evil things^ receiving them with
humble faith and lowly refignation to his hea-
venly Father's will, and waiting with holy
confidence for a happy dehverance, and a
bleffed entrance into the kingdom of peace.
For fuch a difpofition only can render poverty
and afflictions profitable to the foul, which do
not by any means, in themfclves, qualify for
heaven. It is a melancholy but too fure a
truth, that there are many who have their
evil things here, as well as hereafter: fince
the abandon'd difpofitions and evil lives of too
many in poverty utterly difqualify them, for
the bofom of Abraham, This is indeed a
wretched cafe : and the poor and afilided
ihould well confider it : that they may not by
murmuring, difcontent, and ill conduct in
their ftation, be utterly deprived of good things
always \ but for their torments and fufiferings
here receive thro' patience, faith, and refigna-
tion.
Of the Rich Man and LazaruS. 1 25
tlon, the everlafting comforts of their God
hereafter.
It muft be confefTcd, that much grace and
ftrong faith is requifite to fupport all the ex-
tremities of poverty and diftrefs, with chear-
fulnefs and refignation, and to fee a foul, in
fuch a ftate as that of Lazarus^ without any
of the comforts, with all the afflidlions of
this world — Hill confiding in God, ftill hop-
ing in his promifes, flill fervent in his love>
ftill refigned to his will ; is a fight highly de-
ferving admiration : and however defpicable
in the eyes of the great and mighty of this
world, more pleafing in the eyes of the great
and almighty Lord of heaven and earth than
all the grandeur and pageantry of earthly
greatnefs *! — Happy are the poor, who thus
ufe their poverty and diftrefs ; and to encou-
rage and perfuade them to chearful acquief-
cence in the divine good pleafure, they fliould
remember, that if they have not the comforts,
they have not the allurements of riches, to
captivate and endanger their fouls : and are
* What Seneca fays oi Cato^ may with Infinitely more
truth and propriety be applied to a fuffering Chrijlian.
Ecce fpe£laculum dlgnum^ ad quod refpiciat^ intentus operi
fuo^ Deus ! Ecce par Deo dignum^ vir fortis cum mala
fortund compofttus ! Non video^ iJiquam^ quid habcat in
t err is Jupiter pukhrius fi convertere am?mm velit, quam ut
fpeSfet Catonem^ jampartibus non femelfraSfisy nibilorninus
inter ruinas piihlicas ereSfum, Sen. de Divin. Provid.
there-
t26 On fheV A R A h L ^
therefore, in much mercy denied them by
their heavenly Father, that they might efcape
the great temptations of worldly wealth to
fin ; and that having received their evil things
here, they might receive their good things in
the everlajti72g kingdom.
2. For the comforts^ as well as the torments
of the future ftate are everJafiing^ as the words
of Abraham^ 2dly, inform us. Bejidesall this,
between us and you ^ there is a great gulf fixe d^
fo that they which would pa fs from hence to you^
cannot j neither can they pafs to us^ that would
come from thence, — The paffage is for ever
clofed : the great gulf is for ever fixed : and
art thou happy or art thou miferable in a fu-
ture ftate : each is unchangeable, each, oh
folemn thought ! — each is eternal !
It is fome damp, to the greateft earthly fe-
licity, that an end muft come, and the re-
fledion, that death fpeedily will demand his
due, muft bring a black cloud over the bright-
eft worldly funihine. But in the joys to
come this fear will be done away : and the
certainty that our happinefs fiiall never have
an end, will perfect our blifs, and heighten
every enjoyment !
It is fome comfort to the afflidted fufferer
upon earth, to the poor, the fick, the needy
and opprefTed 3 that time will at length put
2 a
Of the Rich Man and Lazarus, it
a period to all their woes : and that place re-
ceive them, where the wicked ceafe from
troubling, and where the weary be at reft.
But this comfort will be denied to all in hell :
nay, the dread refledtion that the exquifite
torment they endure, will never have an end,
that they muft fufFer from everlafting to ever-
lafting, ftill no nearer a refpite than at firft,
will augment the anguilli of their defpair,
and wrack their tortured fpirits with unfpeak-
able diftradion ! — The dire refledlions that
there will rend the heart on the fenfe of their
paft folly and negledt of grace, of their lofs
of heaven, of God, of J fits, and of blefied-
nefs for ever ; the extreme tortures of body
which they will fuffer, more tormenting than
all the acuteft difeafes joined together in one :
the piercing ftings of confcience for their paft
fins, which like burning goads will never
fuiFer them to reft — the horrid blacknefs and
darknefs of the infernal pit dreadfully enlight-
ened only by the fierce glare of the fulphu-
reous flames : the fhocking noife of conftant
weeping and wailing and gnafliing the teeth,
joined to the continual upbraidings and in-
fults of devils and damned fpirits — all thefe
horrors of hell, tho' great and diflrading be-
yond the utmoil power of human imagination
— all thefe horrors will be but trifling in com-
parifon
128 O;/ /^^ P A R A B L E
parifoii of the tormenting remembrance of
their eternity — ^" If thou once come there,
faith one*, and there mod certainly thou
muft be this nighty if thou dieft this day in
thy finful, carnal ftate, — fo terribly will the
confideration of eternity torture thee, that
thou wouldeft hold thyfelf a right happy
man, if thou mighteft endure thofe horrible
pains, and extremeft horrors, no more mil-
lions of years, than there be fands upon the
fea fhore, hairs on thy head, or ftars in the
firmament 1 For thou wouldeft ftill comfort
thyfelf incredibly with this thought, My mi--
fery will once have an end I But alas this word
never will rend thy heart in pieces with much
rage and hideous roaring : and give ftill neW
life to thofe infufFerable forrows which infi-
nitely exceed all expreflion or imagination.
Let us fuppofe this great body of earth upon
which we tread, to be turned into fand and
mountains of fand to be added ftill, until they
reach unto the empyrean heaven, fo that this
mighty creation were nothing but a fandy
mountain : let us then further imagine a little
wren to come but everv hundred thoufandth
year and carry away but the tenth part of one
grain of that immeafurable heap of fand:
what an innumerable number of years would
* BoltoHy in his four laft things.
^ be
Of the Rich Man a?id Lazarus. 129
be fpent, before that world of fand were all
fo fetcht away ? And yet, wo and alas that
ever thou waft born — when thou poor finner,
haft been fo many years in that fiery lake, as
all they would amount to, thou art no nearer
coming out, than the very firft hour thou en-
teredft in !
Now fuppofe that thou fliouldeft lie but one
night grievoufly afflifted with a raging fit of
the ftone, cholic, ftrangury, tooth-ach, Qfr.
tho' thou hadft to help and eafe thee a foft bed
to lie on, friends about thee to comfort thee ;
phyficians to cure thee : all cordial and com-
fortable things to affuage thy pain, yet how
tedious and painful, how terrible and into-
lerable would that night feem unto thee ?
How wouldft thou tofs and turn from one
fide to another, counting the clock, telling
the hours, efteeming every minute a months
and thy prefent mifery matchlefs and infup-
portable ? what will it be then (thinkeft thou)
to lie in fire and brimftone, kept up in the
higheft flame, by the unquenchable wrath of
God for ever and ever! where thou flialt have
nothing about thee but darknefs and horror,
wailing and wringing of hands, defperate
yellings and gnailiings of teeth ; thine old
companions in fin to curfe thee with much bit-
ternefs and rage, even thofe who fat at thy
Vol. IV. N0.14. K table
130 On tie PARABLE
table and fliared thy fumptuous fare, mad
mirth, foolidi riot, drunkennefs and intem-
perance, all thy old partners in iniquity : —
oh the refledion on thy many, jovial, pleafant
nights will then be horrible indeed : while
wicked devils join to infult over thee with
helliih cruelty and fcorn : the flame that fhall
never be quenched, and the worm that never
dieth, feeding upon thy foul and body, world
without end 1"
Since it is thus then that upon the little
Inch of time in this life depends the length
and breadth, the height and depth of im-
mortality in the world to come, even two
eternities, the one infinitely accurfed, the o-
ther infinitely comfortable, lofs of everlafting
joys, and lying in eternal flames : — fince never
ending pleafures or pains do unavoidably fol-
low the well or mif-fpending of this fhort
moment upon earth : with what unwearied
care and watchfulnefs ought we to attend that
one thing neceffary all the days of our ap-
pointed time, till our change fliall come ?
How ought we as ftrangers and pilgrims to
abftaln from fleflily lufts ? what manner of
perfons ought we to be in all holy converfa-
tion and godlinefs ? how thriftily and induf-
trioufly ought we to hulband the poor remain-
der of our few and evil days for the making
our
0/ the Rich Man ^W Lazarus. 131
our calling and election fure ? In a word>
with what refolution, to do and fuffer any
thing for "Jefus Chriji ? with what induftry
and care to ply this moment and prize that
eternity ?
Oh think, what would wrethed Dives give
for the enjoyment of fuch a moment, for the
enjoyment of fuch an opportunity, as you
now all enjoy of reconciling yourfelves to
God, and efcaping that place of torment ! —
But alas his day of grace was over : yet ob-
ferve tho' he found it impoffible to procure
any relief for himfelf, tho' now too late he
difcerned his paft folly ; yet even he — yet even
a damned fpirit fl:iewed a concern for his re-
lations fouls, an earneft defire that thev mipht
not fuffer with him. And fhall we be out-
done in concern for our own fouls by a con-
demned fpirit in hell ? in concern for each
other's, in concern for our relations fouls ?
fhall we be lefs anxious than fuch a one to
prevent them, to prevent ourfelves from com-
ing into that place of torment — For once let
us learn wifdom from the mouth of one fpeak-
ing to us from the infernal pit.
^heji he faid, I pray thee therefore^ father
that thou wouldejl jend him to my father s koiife ;
fori have jive brethren :-^{o it appears, (as
many have obferved) that this rich man was
K 2 fingle,
13^ O;? /& P A R A B L E
fingle, and had no children to provide for,
which is but with too many a ftrong plea for
covetoufnefs, and for fcraping together vaft
fums of money, which the wafteful idle heir
generally fquanders away, fafter than themif-
taken father got it : but the rich man in the
parable, had not even this to urge in plea for
his uncharitablenefs : he was like many of
our modern fine gentlemen, too genteel to
marry : and living a life of excefs and debau-
chery, gave his brethren an opportunity to
enjoy his fortune the fooner, and do the
fame: — for I have Jive brethren^ faid he, who
live the fame thoughtlefs, fenfual, felf-in-
dulging lives that I lived : oh fend him, that
he may tejlify unto them, that he may witnefs
my mifery, his happinefs, and the importance
of futurity : and warn them to repent and
turn to God : left they alfo come into this dire
-place of torment !
Oh wretched Dives^ now too late thou per-
celveil thy folly ! whence was it that thou
didft not confider thefe great truths before :
and prepare an everlafting habitation for thy
foul, by a due ufe of thy riches, by benevo-
ience and charity, by faithfully difcharging
thy flewardfhip ! — Thou didft not believe it
't7^uey that fuch torments were referved for the
ungodly ! — i\nd how many even in a brighter
day,
Of the Rich Man andlu2iZ2LVVi^, 133
day, even under Gofpel funfhine, either dif-
believe, or live as if they difbelieved thefe
truths ? and confirm abundantly Abraham'^
words, that //men believe not Mofes and the
prophets^ neither will they be perfuaded^ tho one
r of e from the dead.
My brethren, put your own hearts to the
trial : do you really believe this awful repre-
fentation of future things, which we have
been confidering, and which is given us by
him, who is ordainedyW^^ oi quick and dead?
Do you really believe^ that lives of fin and vo-
luptuoufnefs, worldly-mindednefs, love of
pleafure, profit, luft : — that thefe will affur-
edly bring the foul to that place of torment,
where a drop of water is not to be had ?
If you do believe this, what madnefs, what
exceedingly ftrange madnefs is it to continue
one moment in fuch lives, and to have lefs
regard for your own mod precious fouls, than
a damned fpirit for the fouls of his relations ?
— But if you believe it not, what, think you,
would perfuade you of the truth ? would it
convince you, were the requeft of the rich
man on behalf of his brother, granted to you?
and did one come from the dead to teflify to
you thefe dreadful truths. Do not miflake
the matter — the Jews pretended, they would
have believed, if Chri/l had come down from
K 3 the
134 0;2 /feP ARABLE
the crofs : if you believe not upon the abun-
dant evidence already given, fufficient to con-
vince any reafonable thinking man, whofe
eyes are not put out^ by v^orldly lufts and de-
fires, — neither would you be perfuaded, tho'
one rofe from the dead to convince you. A-
braham affures Dives of this, even when the
proofs of a future ftate of rewards and pu-
nifhments, tho' indifputable, yet w^ere far lefs
clear and evident, than they are now that
Cbrijl hath brought life and immortality to light
thro' the G of pel,
They have Mofes and the prophets y faid Abra-
ham : let them hear them. And hefaid^ earneft
for his brothers falvation (oh that vv^e were all
no lefs earneft with the divine intercefTor for
our own and the falvation of all our friends
and kindred!) Nay^ jather Abraham ^ but if
cne ivent unto them from the deady they will
repent. And he faid unto hi?n. If they hear not
Mofes and the prophets ^ neither will they be per^
fuaded tho' one rofe from the dead, " For the
dead, faith St Chryfofiomy are fervants : but
what the facred Scriptures fay, the Lord Mihi
fo that if one ihould arife from the dead, or
an angel defcend from heaven, the Scriptures
are yet more worthy of credit than they all,
as being inftituted by the Lord of Angels/'
Bifhop
Of the "Rich Man and Lazarus. 135
Bifliop Atterbury * on this text, has proved
with great ftrength of reafoning and argu-
ment, that to fuch as will not be convinced
by an external revelation, the appearance of
a fpirit from the other world would be utterly
infufficient and unavailing. — But abftradl rea-
fonings are in fuch cafes by no means fo con-
clufive as fadts, nor io obvious to the general
apprehenfion : and fads we have to prove un-
deniably the truth of what Aby^aham afferted,
that thofe who will not hear '^ Mofes and the
prophets,'* that thofe who will not be con-
vinced by a ftanding revelation, will not
be perfuaded, tho' one rofe from the dead.
* See vol. 2. p. 39. of his Sermons. Heobferves, p. 49,
that the dodrine of the text may be more fully repre-
fented after this manner : " That where men have been
brought up in the firm behef of a divine revelation, and
have afterwards fhaken it off, have reafoned themfelves
not only into a difbelief, but a contempt of it, and given
themfelves up to commit iniquity with greedinefs : in fuch a
cafe the {landing, ordinary means of convicStion failing to
influence them, it is not to be expe£fed, that any extra-
ordinary means of what kind foever, fhould be able to do
it : no, not tho' one fhould come from the dead, on pur-
pofe to warn them of their danger. For however fuch a
meflage might flartle and amaze them at the firfl-, might
for a while put new thoughts, new refolutions into them ;
yet it would work no total change : they who were abfo-
lute infidels, before fuch a mefTage, would, in all proba-
bility, continue infidels after it." See the whole Dif-
courfe. See alfo Ab}).T/7/<?//^w's two fermons on the prefent
parable, Serm. 126 and 7.
K 4 Thefe
136 On the PARABLE
Thefe very Jews to whom our Saviour fpoke,
evidenced this truth : they were fully aflured
that another Lazarus^ was, by the power of
Chriji raifed from the dead, after he had lain
in the tomb fome days : a fad:, which they
were fo far from being able to contradidt, that
in order to difprove it, they were for killing
Lazarus, as if that would have deftroyed his
evidence. — Nay, and a more lively proof ftill
had they in the refurredlion of yefus himfelf :
which again they were fo far from being able
to deny, that they bribed the foldiers to fpread
abroad that moft idle, fenfelefs tale, that his
difciples came, while they flept, and ftole
him away ! So true are Abraham'^ words,
that they who believe not Mofes and the pro-
phets, which teftify of Chrift^ and his eternal
redemption, will not be perfuaded tho* one
rofe from the dead !
And alas — we have but too much reafon to
cbferve in the prefent day, how much, how
conAantly this folemn declaration is verified !
Tho' the Gofpel is eftabliflied upon this fun-
damental article, the refurreBion of Jefus Chriji
— tho* the truth of this article is eftablifhed
beyond all the powers of earth or hell to fhake
it — and tho' there are more abundant and
convincing arguments in proof of it than of
any other jaB : — yet how many do we fee
ftill
0/ the Rich Man and Lazarus.^ 137
ftill unperfuaded, ftill unconvinced by this
blefled revelation : how many, in our un-
hapy nation, who boldly deny it, labour all
they can to difprove it, and fland forth, like
the giants of old, a troop of deifts, and infi-
dels, proclaiming war with heaven, and de-
fying even the Omnipotent to arms ! And
not thefe only, but a crowd of falfe friendi
join to betray the glorious caufe, and while
they profefs the religion of Chriji, and the
hope of immortality, deny and difgrace both
the one and the other by their lives ! — living
in fenfual indulgence, in the love of the
world, in the fole purfuit of earthly things,
in the neglect oi Chrift and holinefs, and all
the mea?2S of holinefs : and fo declaring, if
not in exprefs terms, yet, by plain conclufion,
that they receive their good things here, and
have no faith or Jear of being tormented
with the evil things threatened in the Gofpel,
hereafter !
Let us, my brethren, be more wife, and
pay a greater deference to the exceeding good-
nefs of our God for having given us fo clear
a revelation of his will, in the bleffed Scrip-
tures, and fo plainly marked out, before us,
the way to immortality and life ! Let us well
confider the foundation on which thofe fcrip-
tures ftand : and exped no other guide but
them,
138 On the V AR A B LE
them, (enlightened by that Spirit which they
promife) to glory, as aflured, that their au-
thority is divine, and their inftru6lions all-
fufficient. — From them let us, as reafonable
men, as men peculiarly favoured v^ith fo in-
eftimable a treafure from the great King of
heaven — from them, I fay, let us v^eigh in
the balance of true rcafon the gains of time
and eternity : let us put into one fcale the en-
joyment of all our hearts could u^ifh upon
earth, and in the other the fad gain of hell
and everlafting mifery : and how light will
the fcale of earthly happinefs be to that of
endlefs torment ! Let us put into one fcale
the denial of all our evil affedions, nay and a
life of fuffering and poverty, and in the other
the gain of everlafting blifs, and how light>
very light will all the fuiferings of time be,
to the exquilite joys and pleafures of eter-
nity !
Both now are in our own power : we have
it in our choice, whether like Dives to be
tormented in that flame ; or with Lazarus to
be comforted in that paradife. And can it
be poflible that we fliould hefitate one mo-
ment in our choice ? Oh if your hearts are
yet unmoved, if your refolutions are yet un-
fixed, dearly beloved, let me once more in-
treat you to turn your ferious thoughts upon
the
Of the Rich Man and Lazarus, ijj^
the two great objects in this parable, the poor
man in paradife ; the rich man on a bed of
flame ! And when you die, to one of thefe
ftates mud you infallibly be configned : and
death is approaching : time is on the wing :
every moment brings it nearer and nearer :
eternity is opening on all our views : and the
moment death approaches, either angels, blef-
fed angels will bear your foul lo blifs, or devils
and damned fpirits hurry you to the infernal
pit ! Oh horrible to think ! and can we ne-
gledl a preparation for fo awful a change ! a
change which we fee can never end, and to
which, we are affured, a carnal, carelefs,
worldly courfe mufl inevitably bring us,
And fearch in ferious thought, not now only,
but in your clofet, afk yourfelf, as in the
fight of God— What flate am I in ? — Should
God this night demand my foul, as perchance
he may, as foon he will — fliould he call me
hence, would angels receive and carry it into
his bofom ; or, — oh fad, but fure alternative,
would devils receive and carry it into the flam-
ing pit ?
Oh my brethren, this is fo important a con-
fideration, that all befides feems lefs than no-
thing in comparifon of it : for fliould we lofe
our fouls, {hould we be in this miferable rich
man's cafe : what would it profit us more
than
'I40 On the PARABLE
than him, that here we have been cloathed
with purple, and fared fumptuoufly every day ?
Let us then poftpone every thought for this,
and labour to fecure a happy eternity. — And
to conclude : whether in a high or a low ftate,
letus fincerely examine our own hearts. If in
the former, thus let us a{k: — As bleft with this
world's goods, fay, oh my foul, am I thank-
ful to my God, — and do I labour to live godl)\
foberfyy and right eoiijly ? Is not my heart fet
on thefe prefent good things, and fadly with-
drawn from my maker : do I not negledl my
duty to him^ who hath given me all things
richly to enjoy ; my duty to my Creator, Pre-
ferver, and Redeemer, my God, my Father>
and my all ?^ Am I not remifs in prayer, in
attending his public worfhip ; in the ufe of
his bleffed facrament ? Am I not fadly un-
grateful to him, by neglefting thefe and the
other means of grace ? — Am I not proud and
puffed up with my worldly advantages ? Am
I temperate and moderate in the ufe of all the
good things lent me of my God ? Do I deny
my finful lufts and appetites ; not feed and in-
dulge them ? faring fumptuoufly every day,
and refufing even the crums from my table,
the fparings of my feafts, to the poor Lazarus's
in my neighbourhood ? Am I not extrava-
gant in procuring dainties, delicacies, and
wines
Of the Rich Man and Lazarus; 141
wines for myfelf, iparing no coft, but fparing
in my fupplies to the afflidled, and very hard-
hearted to the fons of forrow and diftrefs ? —
Do I adl as becometh a fteward, who muft
one day give an account ? Am I willing to
diftribute, ready to communicate, and free
from hard-hear tednefs and injuftice to my
meaner and fuiffering brethren ? BlefTed
are they who can anfwer thefe queftions to
their foul's content : and by God's grace and
our own endeavours they may eafily be an-
fwered : fuch fhall enter into the joy of their
Lord, and be carried when they die into Abra--
ham\ bofom.
But if in a poor and fuffering fiate afk
your own hearts, Do you receive it with
thankfulnefs as far beft for you, and as the
will of the all-wife God towards you ? Do
you patiently endure your afiflidtions : humbly
refigning to God's good pleafure, and have
you learnt with Paiil^ in whatever ftate you
are therewith to be content ?• -Do you not
murmur at God's providence, and the out-
ward feeming worldly happinefs of the great
and wealthy ? Do yo not repine at your pre-
fent evils ; and do you fcek God in Chrift^ as
your only friend, and attend him conftantly in
prayer, the church, the facrament, and all
the appointed means ? Doth your poverty
* not
I4a 0/ /h P A R A B L E
not lead you to fin againft your neighbour, to
Ileal, and forget God ; to commit any flagrant
offences, and fo put yourfelves from under his
protection ? In (hort, is your well-grounded
hope in heaven, and doth your faith and life
give you a good and reafonable affurance, that
your hope will not be in vain ? — If fo, — happy
are you -, when God is pleafed to fet you free
from your miferies here, like Lazarus y {hall
you be carried, the moment you die, into
Abraha?n's bofom, and fo fhall you be ever
with the Lord. Wherefore comfort one another
ivith theje words, — And may the God of com-
fort give us all in Chrift Jefus^ bowels of com-
paffion and mercy, long-fuffering and meek-
nefs, humility and patience, and fo confirm
our faith, eftabliih our hope, and enflame our
love — that we may all live in the happy,
peaceful expeclation of his mercies here, and
fpeedily be removed to the full fruition of
thofe mercies and pleafures at his right hand
for evermore. Amen.
D I S
DISCOURSE XIV,
On the P A R A B L E
Of the Two Sons.
St. Matthew xxi. 28 32.
But ns)hat think you ? A certain man had two
JonSy and he came to the jirfi and faid^ Son^
go, work to-day in my vineyard.
He anfwered and [aid, I will not : but after-
ward he repented, and went. — And he came
to the Jecond and f aid likewife. And he an-
Jwered and [aid, I go^ fir : and went not.
Whether of the?n twain did the will of his fa-
ther ? Jhcy fay unto hitn, Thefrji : — Jefus
faith unto them. Verily, I fay unto you, that,
the publicans and harlots go into the kijigdoni
of God before you. — For John came unto you
in the way of right eoufnefs and ye believed hi^n
m not :
144 On f/je P A K A B L E
not : but the public am and the harlots believed
him. And ye when ye hadfeen ity repented
not afterward^ that ye might believe him.
?<^)^¥^'^Mongft the many other wife rea-
Q A B fons, why the bleffed redeemer
5j( y^ open'd his mouth in parables, one
k.^)lK){(j}( was that he might, by this means,
refute and convince his adverfaries even out
of their own mouths ; for when he had
gained an anfwer to his parable^ he then ful-
ly applied it to them : and fo made them
their own accufers. This we fee particularly
in the prefent parable : and alfo in the next
to it ; concerning which we read in the 45th
ver. that when the chief priefts and pharifees
had heard his parables they perceived^ that
he fpake of them — Jefus found that they
would evade plain queftions, and give him
no pofitive reply : and that not thro' ig7iorance^
but perverfenefs : He endeavoured therefore
to convince them by other means. They
came to him with a plain qiiejiion^ tho* de-
monftrative of their blindnefs, after the won-
derful work he had done, of driving the
buyers and fellers out of the temple — T^ell us,
fay they, by vjhat authority thou dojl theje thitigs^
and who gave thee this authority. Jefus replied,
that as they had afked him a queftion, he
would
Of the Two Sons. I45
^ould alfo afk them one — which if ye tell me^
faid he, / will alfo tell you by what authority
1 do thefe things. And his queftion was this,
The baptifm ^ John whence was it, from hea^
*uen or of men ? Upon this queftion, which
was incumber'd with mighty difficuhies for
them, we find they reafoncd much amongft
themfelves — not willing to eonfefs Jolm a pro-
phet, tho' he was univerfally held and e-
fteem'd as fuch, fince they knew Jefus wou'd
upbraid them with their unbelief — and yet
being afraid to deny that he was a prophet,
and his baptifm from heaven, as they fear'd
the people — and they loved the praife of men
more than the praife of God — Where-
fore upon due deliberation, thefe worldly-
wife and earthly-prudent priefts and elders
thought it beft to fpeak moderately ; they hefi^
tatingly declare, that in truth they could not
tell. Neither then tell 1 you, faid Jefus, by
what authority I do thefe things : But what
think you, faid he ? if you will not anfwer a
plain queftion, hear a parable, and this our
lord delivered fully to confute and convince
them, when plain fpeeches, and a dired: ap-
plication to their confciences were, by the
flfield of hyprocrify, and worldly wifdom,
wholly warded off.
A certain man had two fons, and coming
to the firf, it is not faid, whether elder or
Vol. IV. L
youngei
146 On the PARABLE
younger *, but Jfixft coming to one of his fon^y
he faid, Son, go, work to day in my vineyard.
But he, an ungracious youth, very roughly an-
fwer'd the kind command of his father, and
without any preface, or any appellation of re-
fped faid only, /W// not: but afterwards refledt-
ipg on the impropriety and indecency of fuch
behaviour to his father, he came to a better
mind, repented of what he had done, and
went to work in the vineyard — After the fa-
ther had met with fo ill a reply from the
former fon, he comes to the fecond, and faid
in like manner. Son, go, work to-day in my
vineyard. This was a very fmooth-tongu'd,
fair-fpoken youth ; and he anfwer'd and faid,
with the utmoft compliance and readinefs >
1 gOy fir, I, Sir — Ey« Kup/s — as much as to
fay, " I am there already, in an inftant, I fly
to obey your commands — '' yet fpite of all
this feeming obedience, it was in lip only ^
for he went not into the vineyard, as he had
been thus forward to promife.
And now, faid our Saviour, whether of
thele two fons. did the will of his father ?
the priefts and pharifees, tho' they would
not reply to the plain queftion concerning
John'^ baptifm— very readily reply to this,
becaufe they did not fee its dired aimjat them-
felves
Of the Two Sons. 247
felves f. They faid to him therefore ; the
firjt i doubtlefs the firft did the will oj his fa^
ther.
Then faith Jefus unto them, thus you con-
demn yourfelves, for to you is this parable
fpoken : For verily I fay unto you that the
publicans and the harlots, whom the firft Ion
reprefents, go into the kingdom of God be-
fore you— P'or "John came unto you in the
way of righteoufnefs, and ye believed him
not, nor entered into your father's vineyard,
tho' like the 2d fon you are fair promifers 5
but the publicans and harlots believed him,
repented of their former difobedience and en-
tered into the vineyard. Nay and when ye
faw this, neither did ye repent afterwardSf
that ye might believe him.
The great and main points of doftrine to
be deduced from this parable are, ift, That
hypocritical outward profefTors are not in
fo likely a way to receive the kingdom of
God even as open and profeft finners.
Ildly, That neither of them can receive it,
unlefs they enter into the vineyard, and do
the works of him that fent them. And
Illdly, That grace is not irrefiftible 5 but it
is in the power of man to receive or refufe it.
t See Theophylaif on the place.
L a
14S On the T? ^R A BL E
I v/ill firft give you a general expofition of
the parable, and tfien fpeak as briefly as may
be to each of thefe particulars. By the man^
who had two fo?2s, is'fneantGod the great fa-
ther of all mankind — who hath created, pre-
fer ved, redeemed y and will give an everlafting
inheritance to all his obedient children : By
his coming forth and calling his fons into the
vineyard, is meant all his gracious calls to re-
pentance and faith, but more efpecially the
great Gofpel call : By the vineyard is meant
the church of God, militant here, trium-
phant in heaven. By the isNofons are meant
all mankind in general, who are, tho' in dif-
ferent ways, finners and difobedient before
God : but by the^r/?, more particularly the
openly difobedient and afterwards penitent
Jinners are meant \ by the fecond^ the fecretly
difobedient and outwardly righteous finners.
Many fuppofe that in thefe two fons are fi-
gured out to us the two people of the "Jews
and Gentiles : the latter of whom at firft re-
fufed to hear and obey, but on the preaching
of the Gofpel, readily entered into the vine-
yard : while the former, being the profefling
fons of God, yet gave him only fair prom ifes,
entered not into his Gofpel kingdom, and fo
never did his will.
By the anfwer of the pharifees and our
Saviour's approbation of it we are fhewn,
that
Of the Iwo Sons. 149
that repenting finners are acceptable to God,
not fmooth-tongu'd profeflbrs ; that not every
one who faith, Lord^ Lordy who faith, I go,
fir — {hall enter into the kingdom of heaven,
but he that doth the will of his Father who is
in heaven : And we learn from hence alfo,
not to defpair of thofe, who at firft refufe to
hearken to the Gofpel call, nay, and are ab-
folutely difobedient to it : but to go on as the
minifters of Chrifl^ ftill to preach the word,
flill to perfuade, invite, exhort, fince many
hke the fon who firft faid, I will not — repent
in time, and go into the vineyard : nay, and
frequently the very words which they have
once defpifed, become the means of their fu-
ture conyerfion, and that perhaps when the
preacher's head is laid low, who delivered
them. Such is the power of divine grace and
fuch is the encouragement, which our bleffed
Mafter gives us to fpeak, to cry aloud, and
not hold our peace, whether men will hear
or whether thev will forbear. For he hath
declared, and who fhall dare to difpute his in-
finite veracity, that his word (hall not return
fruitlefs. For as the rain cometh down and the
fmw from heaven, and returneth not thither^
but watereth the earth and maketh it brt7ig forth
and bud, that it may give feed to the fower a fid
bread to the eater — fofiall my word be that go^
eth forth out of my mouth : it flmll not return
L 3 unto.^
ijo 0« //5^ P A R A B L E
unto me 'void : but it Jhall accomplijh that which
I pleaf% and it Po all prof per in the thing whereto
Ifent it * — and oh may it pleafe him ever-
more to profper it in all your hearts, as a
means of fpiritual fruitfulnefs. as a means to
accomplifh the great work of your fouls ever*
lafting falvation !
Thus much for the parable in general : the
firft and main dodrine which we learn from
it is, that hypocritical outward profeffors are
not in fo likely a way to receive the grace of
Chrift and to enter into his kingdom as open
and profefl: finners.
This is our Saviour's own application.
Verily I fay unto you ; that the publicans and
harlots^ profeft and open finners, go into the
kingdom of God before ycUy felf-righteous, hy-
pocritical profeffors, fcribes and pharifees.
It does not follow that becaufe our Saviour
fays, They go before you, that therefore thefe
followed after — the word means no more than
they go rather than you -f- : they go indeed be-
fore you and fhew you the way into the king-
dom of God, the Gofpel kingdom, and the
fure introduction into the celeftial kingdom •
but you follow them not, repent not after-
wards, and believe j for this is the way into
* Ifalah Iv. 10, II.
the
Of the Two Sons. 151
the Gofpel kingdom the plain and broad
Gofpel way — repent and believe.
But whence is it, we may reafonably en-
quire, that the cafe fhould be fuch that pro-
feft and open finners, fuch as publicans and
harlots, the moft abandoned and profligate,
that they fliould be in a more likely way to
embrace the Gofpel, to repent and believe,
than fuch as thefe pharlfees, men who are
outwardly decent, pious, and charitable,
who fpeak fmcoth things to God, and from
whofe fair appearance one would conclude
the greateft fandity ?— Can it be fuppofed,
that the great and holy God approves of fm ?
— Far be fuch a thought from thofe who
know that he gave his Son a facrifice iov ftn !
But the truth is, thefe feemingly righteous
profefTors are finners as well as the other : ^
they fay to their Father, I go, fr, but go net ;
they pretend much regard to God, are very
cxaft in prayer and outward duties, while
their hearts are far from him, full of iniquity,
pride, felf-confidence and deceit : and while
they keep up this outward fhew, while they
pretend obedience to God, while they are
full of the opinion of their own good works,
merits and performances, they are at the ut-
moft diftance, nay, and at the utmoft con-
trariety to that fetf-abjcBion, that lowlinefs
and humility, that fubmiffion, and vilenefs of
L 4 them-
vi_
152 OntheV A R A B h "E
themfelves in their own eyes, which are ab-
folutely neceffary to an admittance into the
Gofpel kingdom, and eflential to repentance
znd faith. This we faw fully heretofore inthe
cafe of the pharifee and the publican : and from
hence it is, that fuch men are in the moft
dangerous fituation of all others, and the
moft unlikely to embrace the Gofpel -, fince
their own good opinion of themfelves, their
pride, and feeming fandity, wherewith they
deceive both themfelves and others, lead them
to fuppofe that they want nothings that they
are whole and need no phyfician^ and of confe-
quence never apply to the true om for a re^
medy.
The cafe is juft the contrary with profeft
finners : their own evil lives abundantly con-
vince them of their linfulnefs 5 their con-
ferences declare to them the truth, they,
like the fon in the parable know clearly, that
they have faid, / will noty that they have difr
obeyed their Father,, and therefore con-
vinced of this, as they have nothing to plead,
nothing to urge in excufe for their contumacy
and difobedience, when th^y hear the glad
tidings of pardon and peace, thro* repentance
apd faith, they gladly accept the offer, and
joyfully hafte to the vineyard that they may
be reconciled to their offended Fath^T.
' Ana
jSL.
OftheT^woSons. 153
And from hence the reafon is evident, why
ftlf-rlghteous, hypocritical profeflbrs are lefs
likely to embrace the Gofpel, than open and
felf- conceited fmners. " Perfons, openly pro-
fane have nothing by which they can defend
themfelves againft the terrors of God, when
once they begin to faften upon their con-
fciences. Whereas hypocrites having a form
ofgodhnefs, fcreen themfelves therewith from
all the attacks that can be made upon them,
by the ftrongeft arguments drawn whether
from reafon or the word of God.*" We fhall
fee this point ftill more clearly, if we confider
a little the natural (late of all mankind. All
men are finners — all by nature, all by volun-
tary tranfgreffion — all are born in fin all
the world is become guilty before God
The grand defign of the Gofpel was to provide
a remedy for this univerfal difeafe : Cbriji came
into the world to fave finners : to fave
them from the condemnation, the guilt, the
power and the fervice of fin ; and it can
never be enough remembered by us, that the
joyful tidings which the Gofpel brings are tid-^
ings oi jrce pardon and remiffioJi of all our of-
fences thro' the one facrifice of Chrijl: I will
blot out their tranfgrejjions^ and their fins and
iniquities will I reme^nber no fnore. To none
but fuch as are fenfibleof the weight and bur-
* See Macknlghth Harmony, on the Parable.
dea
154 0/2 /y^^ P A R A B L E
den of fin can thefe be glad tidings : but to
thofe who are, to thofe who labour and are
heavy laden, it is fweeter than life itfelf, to
hear, " Come unto me^ come unto me in
true repentance and faith and I will refrejh
your fouls. I isoill heel your back-Jli dings ^ Iwill
love you freely. No wonder then on fuch de-
clarations open finners are ready to come and
embrace the offer : no wonder fuch decla-
rations have no fweetnefs or relifh in them, to
thofe who already think themfelves good e-
nought and like the pharifees will ftand upon
their own bottom, thanking God for the
dignity and excellence of their nature, and
boafting that they faft, pray, come to church,
and foon, and have no need of humbling pe-
nitence, and lowly bowing to that fovereign
redeemer, to whom God hath fworn every
knee fhall bow either in the way of voluntary
or involuntary obedience For as I live y faith
the Lor dy every knee fhall bow to me^l — And
as
* Rom. xiv. II. There cannot be any words, when
compared with the context, more flrongly confirmative of
our blefled Mailer's true divinity : and I am pleafed to
fee them fo well ufed, p. 28 and 50 in a treatife on that
fubjecSi: entitled, The Catholic Dotlrineof a Trinity^ proved
by above an hundred fhort and clear arguments, exprefled in
the terms of the holy Scripture, &c.'* printed at 0;^/<7r^/, and
for Rivington and Withers in London. I cannot w:th-hold
from the author this public teftimony to his excellent per-
formance, which, I doubt not, every Chriftian, defirous
to
Of the 7^0 Sons. t 5 5
as upon a ferious review of our hearts and lives
we cannot but be convinced, that we have
grievoufly offended our heavenly Father ia
thought, word, and deed,-— let us be careful to
avoid any thing of this pharifaical, abominable,
hypocritical fpirit, and with the loweft abjec-
tion acknowledge our difobedience, and en-
deavour to {hew our fincerity as the fon did,
by repenting and hafting to work in the vine-
yard— For you obferve in the
lid Place— that the only proof of doing our
Father's will is going into his vineyard, ei-
ther when htjirji commands, or if we have
been difobedient to his firft call, repenting and
going afterwards *.
Which of thefe twairiy [aid our Saviour, did
his father's will. The pharifees readily replied.
The Jirjl : and why fo ? becaufe he wefit and
worked. He faid ill, but did well : the other
went not and worked not. He faid well, but
did ill : And God doth not love talkers :
to believe aright, and to have their faith ftrengthened on Co
important an article of faith, will read with great profit and
pleafure.
* It is very pleafing, and highly profitable to obferve,
with what confummate goodnefs and wifdom the plan of
Gofpel acceptation is laid down : in it we fee the utmoft
encouragement for repenting finners, 'tis indeed, the more
accurately we view it, nothing but comfort and glad tidings
to fuch : and yet there is not the leaft encouragement given
to Jin, not the leaft encouragement to unrepenting finners !
^--Oh the depth of the wifdom and goodnefs of God !
tongue
156 On the PARABLE
tongue doughty profeffors, fmooth-lip*d de-
ceivers 'y who fay, Lord^ Lord^ make a deal
of do, and pretend a deal of regard ; who
fo zealous for the Lord as they 5 who fo loud
in the cry, The temple of the Lord, the temple of
the Lordy the temple of the Lord are we ^ -,
while at the fame time they commit iniquity
and are iinners in a double capacity, loaded
with the guilt not only of the outward offence,
but of the vile deceit which they would infa-
moufly put not on man only, but on the all-
feeing omnifcient God ! By their Jruits ye Jhal^
know them^ faid our Saviour : by their work
in the vineyard : know them and all — fince
vain, very vain is the pretence to^any part or
portion in Chrijl\ faith, if we do not work the
works of him that called us, bid adieu to that
fin, which feparates him from us, and live in
exa(3: conformity to that rule of holinefs, which
he hath prefer ibed.
Let no man in this refpedt deceive himfelf :
fin is the utmofl contrariety to the holy |^od,
the utmoft abomination to his purity — the rnoft
audacious outrage to his adorable Majefty — ^
and to deliver us at once from the guilt, the
wages, and the fervice of this, Chi'ijl died on
the crofs, that he m\^^X. piii'ify to himfelf a pe-
culiar people zealous of good works. Whoever
therefore is not purified from fin, is not zea-
* Jer. vii. 4.
lous
Of the 7wo Sons, 157
lous of good works, let them perfuade them-
felves what they plcafe, they are not ofChri/r^
peculiar people : holinefs diftinguifheth that
people — holinefs of heart and life— the fon re-
pented and went to work in the vineyard :
the publicans and finners who heard yohn^ re-
pented and believed : they forfook their fins,
and followed the Lajjib of God whom John
pointed out : but had they remained in thefe
fins, very vain had been all their profeffion :
it was a change of heart and life that only
could give them admifllon into the kingdom of
heaven, which ^^^ and blood cannot inherit.
The pharifees would not fo repent and believe>
and therefore they continued in their finful
ftate — abominable to God, while they fup-
pofed themfelves righteous in his eyes 5 fpeak-
ing him fair and giving him fine language,
while their hearts were far from him 3 and
their obedience in tongue not in deed, for-
getting that not the hearers of the law are jufl
before God, but the doers of the law jJ: all be juf-
tified.
And fuch felf-righteous finners as before
obferved, are in the worft: cafe : for nothing
will affefl: them — John CdiXnCy our Saviour tells
them, in the way of righteoufnefs, both
preaching and praclifing it ; and they believed
not ; they hardened their hearts and clofed
their eyes ; nay and moreover, when the pub-
2 licans
158 0« //6^ PARABLE
licans and harlots believed him, and To fet
them the example — yet even this did not dq ;
ftill they repented not, ftill they would not
believe.
" When a foul is not wrought upon either
by the good example of the juft, or the re-
pentance of finners j what hope can be en-
tertained of its falvation ? Worldly men pe-
riih continually amidft all forts of good ex-
amples 3 that of faints frights and difcourages
them ', that of great finners converted, they
are aihamed to follow ; that of the generality
of good men is not ftrong enough to affedl or
ftir them. It belongs to the Lord only to ren-
der all thefe examples ufeful ; and to make
them fubfervient to his defigns concerning
fouls ■*."
But tho\ it is by the powerful grace of
God only, that men can come to repentance
and faith, yet we learn from hence, that this
grace doth not acl irrefiftibly : it is in the
power of man to rejed: or receive it — which
is the
Hid And laft thing whereof I fliall fpeak.
Were not this the cafe, it would be no won-
der that thofe upon whom it aded, repented
and believed : fince no man could refift it :
it would be no wonder that others repented
not, where it did not a6t fo irrefiftibly. " An
* See ^efnelk on the Parable.
o inter-
Of the Two Sons, ^ 159
internal, irrefiftible force or power, fays Dr.
Whiiry *, cannot be necelTary to produce this
repentance and faith : for if the publicans and
harlots were thus moved to repent, ^.by an ir-
refiftible grace 1 what wonder is it, that they
went before the fcribes and pharifees, who
having no fuch powerful impulfe, were left
under an impoffibility of repenting r Why is
it that it is reprefented as their crime, that
they did not repent at the preaching of John^
or follow the example of the publicans, fince
the event fhews, that no fuch irrefiftibie mo-
tive to repentance was contained either in the
Baptift's preaching or their example."
They were left to their own choice, whe-
ther they would hear or whether they would
forbear : and the preaching of the Baptift
with the example of the publicans, whojufti-
fied God, being baptized of Johi — were fuf-
ficient, to have inclined their hearts, by the
affiftance of God's grace, had they been difpof-
ed to have received that grace or to have made
the due improvement of that preaching and
thofe examples. But they were not : and fa
were juftly condemned for their own obftinacy,
pride, and unbelief. But fuch a condemna-
tion would furely have been highly unjuft,
let us fpeak it with reverence to the God of
juftice, had his grace been irrefiftible and of
* See his Comment. /b kco^
con-
j6o 0// /&P a R a B L E
confequence denied them, or had they httti
eternaUy predeftinated to a denial of that irre-
fiflible grace.
Not fuch is the God we worfttip : a God,
of infinite love, ftridl juftice, and abundant
mercy : he defireth not^ as he himfelf informs
us— much lefs eternally decrees the death of
any poor finner : but wifheth, that all fhould
come to repentance and live. For which pur-
pofe he propofeth grace and favour to all,
gives to all, who afk, his good Spirit to en-
lighten their minds, and lead them to the
truth, and affords to all moft fufficient matter*
and means of convid;ion, repentance, and
faith. They therefore that refufe to be per-
fuaded, that will not accept his terms, that
refift and grieve his Spirit, that will not come
to him^ that they may have life : their con-
demnation is on their own heads: he would
have gathered them as a hen gather eth her chic-
kens under her wings ^ and they would not. — But
whofoever in filial dependance upon him, ufe
fincerely their own endeavours, thefe he will
affift, thefe he will ftrengthen, thefe he will
fhew the truth, and blefs their diligent and
careful labours, with a difcovery of his rich
love, and a joyful knowledge of his glorious
falvation. Wherefore convinced hereof, let
us by no means fruftrate the grace of God,
fuppofe it irrefijlihle^ or unattainable : it may
be
Of the ^wo Sons. i6l
be refilled, important truth ! fo as wholly to
be quenched : it may be attained^ even by all,
by all born into the world, by every creature
under heaven* Gofpel grace, adored be the
God of mercy, Gofpel grace is free to all, in-
fidelity and impenitency only can keep us
from it : the door of heaven is open to every
comer who comes in faith, who knocks, de-
fires, feeks : who will ufe the appointed
means, and follow the great St. Paul's advice,
work out their owfi falvation^ do their part to-
wards it, and God will do the reft ; for it is
God that worketh in us both to will and to do of
his good pie a fur e,
Cheared, my beloved, by the comfortable
affurance of the truth hereof : a truth wrote
as with a fun beam in the blefled Gofpel;
let us learn from the firft point of dodtrine ia
this difcourfe, to humble ourfelves in the
fight of God, as poor miferable finners : af-
furedj that felf-abafement and felf abjedtion
only can render us fit fubjeds to receive his
grace : this parable agrees with the reft of the
divine word in afi^uring us of a favourable re"
ception, when we return and repent, tho' we
have difobeyed, and faid unto God, that we
^ovX^ ViQ\, go ijito his vineyard. The fon, this
notwithftanding, on his repentance was ac-
cepted, and they, whom this fon figured out,
the publicans and harlots, were on their re-
VoL.IV. M pentance
i62 On the P A "^ AB L'E
pentance and faith readily admitted into the
Gofpel kingdom. This is the higheft encou-
ragement to finners, to repent and turn unto
God, but no encouragement to fin : for none
but repenting finners can be acceptable to
God. Let none therefore defpair, who hath
finned : let none therefore prefiime, who
hath been kept from fin. The firfl may be-
come lafi:, and the laft firft : who was worfe
than Mcmafeh ; but when he was converted
and turned to God, with penitence and prayer;
he found that God, merciful and gracious ?
Who was happier than Solomon ? but when
he negledled God, and Jlept to his duty, how
deeply did he fall ? Nay, to fhew them both
in David, how greatly did he fall, thro' car-
nal negligence, how was he again raifed up
by fincere repentance } Who more happy
than yuiJas ; yet he became a betrayer of his
Mafler? Who more miferable than perfe-
cuting Said ? yet was he made a vefl^el of elec-
tion. Many by care have recovered health
and fl:rength from a violent difeafe, and many
from ftrong health by want of care have
fallen into grievous ficknefs. RabS was an
harlot, yet (he and her houfe were faved.
The thief on the crofs was made a citizen of
paradife. It profited not Jucias to have been
a difciple oi Cbriji^ this notwithftanding, he
periiiicd, Thefe are the wonderful things'of
God.
Ofthel'woSons. 16^
tSod. Thus the Magi were approved : thuS
the publican made an evangelift : thus the
blafphemer and injurious an apoftle. Con-
fider thefe things, and then never defpair :
but humble yourfelf before God by fincere
repentance : and remember, that they who
thus humble themfelves, fhall be exalted ;
that God defpifeth not the broken and con-
trite heart, and fuch a fpirit only is capable
of receiving his grace : v^hile a pharifaical
opinion of our own righteoufnefs, grieves and
will drive the Spirit of God from us. Let
us lay no ftrefs on any thing we do, on any
of our poor works and performances: much
lefs imagine, that they rrierit any thing in the
fight of God, before whom the all-fufficient
facrifice of his only-begotten Son is alone me-
ritorious.
From the fecond particular, let us be well
informed, that if we Would partake of the be-
nefits of that all-fufficient facrifice ; we imijl
work in the vineyard ; we muft with the fon
repent that we have difobeyed our gracious
Father's order, and (liew our real forrow by
our zealous and future obedience to it. Be it
ours to keep a ftrid and exad: watch over the
heart, which is defperately deceitful, and to
take care, that we lofe not our own fouls by a
too good opinion of our fpiritual proficiency,
Hypocrify is a crime beyond meafure abomi-
M 2 nable.
164 On the V A R A B L E
nable. And fpiritual pride the veriefl: oppo-
fition to the crofs of Jefus. The devil has
the art fometimes to cloke over thofe vices
fo, that the profeflbr while he is deceiving
others, is guilty of another and more fatal de-
ceit, that of himfelf. Some fuppofe them-
felves very excellent and exemplary Chri-
ftians, while, like the fon in the parable, they
fpeak God fair, while they make prayers to
him, extol his word and ordinances, and are
very fond of good and holy people ; yet live
perhaps in known fin, or fuffer pride and felf-
efteem to fwell their hearts. Others plac6
their religion in a fecfc or a party, and fuppofe
themfelves far better than others, becaufe
they belong to what they are pleafed to call
the people of God : and while they accuftom
themfelves to a formal phrafe, and a fet of
terms, they deceive their own hearts into a
notion, that they are very pious : till a temp-
tation comes and convinces them, that they
have no root. Others, like the pharifees,
place their religion in external works and
church fervices, (very excellent means to at-
tain the end) but they ufe the means, and are
proud of fo doing, while they do not attain
the end : for the ^W of the outward command-'
ment is love out of a pure hearty a?id a good con-
fciencey andjaith unjeigned,
Thefe
Of the Two Sons. ' 165
Thefe are fruits that can never deceive you:
if your Jaith is unfeigned, your cojifctence
good, and witnefling to the fincerity of your
faith : and if your Icve to God and to man is
exerted in all works of piety to the one, and
righteoufnefs towards the other : then may you
reft affured, that you have not received the
grace of God in vain, but are a member, a
living member of the kingdom of grace here,
and thro' that blefled Jefus, who hath given
you this happy admiflion, if you perfevere in
love to the end, will be a member of his king-
dom of glory hereafter.
If then with iht Jir/i fon, you have hitherto
refufed the call of God, and lived in fm ; now
while it is called to-day endeavour to make
him and yourfelf all the amends you can : and
while free pardon for all your paft fins is of-
fered to you thro' the blood of Chriji, lay
hold, gladly lay hold of that pardon, repent
and believe the Gofpel, and bring forth fruits
meet for repentance. And if, like the fecond
fon, you are one of thofe who fpeak God
fair, who fay and do not 5 remember, that
you have to do with the fearcher of hearts ;
and all your fine fpeeches, fair promifes, and
outward fhew, will avail nothing before him,
who regards not the leaves, nor the bloffoms
only on the trees, but looks for fruit. And if
you be found, like the fig-tree, flourifhing
M 3 fair
i66 0;2 ^^^ P A R A B L E
fair to view, but void of fruit, like that will
be your end, you will wither and be caft out
as an ufelefs branch.
And to conclude, let us, as a farther mo-
tive to repentance and faith, ferioufly remem-
ber, that if we continue in fin, we muft each
one of us have the aggravated crime of hy-
pocrify to (ink us deeper in the flaming pit.
For we are all, by profefiion, in the kingdom
of God ; we have all in baptifm faid, I go, fir:
we have all folemnly promifed to work in the
vineyard, and therefore (hall be doubly guilty,
and doubly condemned, if we negledl fo great
falvation, and fo terribly accufe ourfelves.
Nothing is more folemn than baptifm ; and
fcarce any thing, alas ! fo little regarded,
"Tis ftrange to fee parents of all kinds fo anxi-
ous to have their children baptized, while
yet themfelves are forgetful of the duties of
their own baptifm , and far lefs anxious to fee
their children perform their covenant, than be
fprinkled with water : far more anxious to fee
them figned with the fign of the crofs, than
to fee the rn do what that fignifies, — '* to
confefs the faith of Chrijl crucified, and man-
fully to fight under his banner, againft fin,
the world, and the devil, and to continue
^briJC% faithful foldiers and fervants unto their
lives end ," and yet that water, wherewith
they are fprinkied, and that crofs, wherewith
?hey
Of the Two Sons. 167
they are figned, if they are not anfwered by a
correfpondent life, will only ftand up in the
day of judgment to accufe and condemn !
You therefore that are parents, I earneftly
befeech, not only for your own fouls fake>
but for your dearly beloved offspring's fake,
and for the fake of him, vvhofe bleffed,
bleeding crofs, hath been marked upon your
foreheads : if you have any love to him, if
you have any love for your own fouls, if you
have any love for the fouls of your children, —
think of thefe things : remember what you
have promifed, even to " renounce the devil
and all his works, the pomps and vanities of
this wicked world and all the linful lufts of
the flefli : to believe all the articles of the
chriftian faith 5 and obediently to keep God's
holy will and commandments all the days of
your life : and upon thefe terms only you
expedt to be made members oiChri/i^ children
of God and inheritors of the kingdom of hea-
ven." God's promife cannot fail : he will
moft furely perform his part : oh take care,
left you fail of the divine inheritance, by not
performing your part : but labour in the love
of God, to make your calling and eleflion
fure, and to inftil early into your children the
knowledge of thefe things, ever bearing in
mind what you were told in baptifm ; would
to God, we were wife enough continually to
M 4 remem-
i68 On the? ARAB h E, &c.
remember it — ''That baptifm doth reprefent
unto us our profeffion ; which to follow the
example of our Saviour Chri/i, and to be made
like unto him, that as he died, and rofe a-
gain for us, fo iLould we, who are baptized,
die from fin and rife again unto righteoufnefs,
dady mortifying all our evil and corrupt affec^
tions, and daily proceeding in all virtue and
godlinefs of living." ^men. Which, &c.
D I S.
DISCOURSE XV.
On the PARABLE
Of the Vineyard.
Being the Subftance of two Sermons.
PART I.
St. Matthew xxi. 33.
Hear another parable : Inhere was a certain
houJJjolder^ which planted a 'vineyard^ and
hedged it round about ^ and digged a wine-prefs
in ity and built a tower y and let it out to buf-
bandmen, and went into afar country.
X^)QCM3^ N the former parable of the ^wo
w T S ^om our Saviour convifted the pha-
)eC )@( rifees, the chief-priefts and elders
MmmmJOC of abfolute difobedience to their
heavenly Father, notwithftanding all their fair
fpceches and fmooth promifes : here he rifes
upon them, and (hews them as in a glafs the
high
iyo O^the F A R A B L E
high privileges they enjoyed, and their ex-
ceeding great ingratitude, that if poffible he
might awaken their fouls, and difarm them
of the horrid purpofe they had already con-
ceived of murdering him, the true heir of the
vineyard, v^hereof they were fuch unfaithful
hufbandmen. And indeed they muft have
proceeded to great lengths in iniquity, and
have hardened their hearts above meafure,
who could go on in their black defign of de-
ftroying Jefus, after he had thus plainly fliewn
them, his knowledge of their defign, laid
open their devices, and the dreadful confe-
quences of it to themfelves, to the juftice of
which they had fubfcribed with their own
lips. For when he afked of them what the
Lord would do to thefe hufbandmen — they
reply — He will mtferably de/Iroy thefe wicked
men and will let out his vineyard imto other huf-
bajtd^nen, which JJmU render him their fruits in
their feafons. Thus were they caught and con-
demned by their own words : which never-
thelefs fo far from changing their purpofe,
rather confirmed them in it — for it is the na-
ture of obftinate wickednefs to grow worfe by
reproof, and to abhor the faithful reprover.
For we are told, when the chief-priefts and
pharifees had heard his parables, they per-
ceived, that he fpake of them. And they
fought to lay hands on him 3 but they feared
the
Of the Vineyard. lyi
the multitude, becaufe they took him for a
prophet — as indeed he clearly proved himfelf
by this parable, which the event fo fearfully
and fignally fulfilled : for foon after thefe
chief-priefts and pharifees caught this only
beloved fon, this heir of the vineyard, caft
him out of it and flew him — and very foon af-
ter, his words were fulfilled — the vienyard
was taken away from them, and given to a
nation bringing forth the fruits thereof.
The feafon of the year more particularly
calls our meditations to this fubjedl : for the*
day is approaching wherein we commemorate
this death of the beloved Son, fo fatal to thefe
hulbandraen, fo happy to us of the Gentiles :
a ferious confideration of their ingratitude and
the fatal effedts thereof, cannot fail to make
us careful that we difappoint not our heavenly
Maftefs expectations of fruits from us 5 for
fruit he expedls, the good fruits of faith and
obedience 5 and we may be aflured, that if he
fpared not the natural branches for want
thereof, neither will he fpare us, if like them
we be found barren and unfruitful. Like
them he hath bleft us with many ineftimable
privileges, and it is not the pofTeffion of them,
but the due ufe, that will render us acceptable.
To fee this in the cleareft light, let us firft
* Preached at Weft-Ham^ the Sunday before Good-
Friday.
furvey
172 0/2 //j^ P A R A B L E
furvey the divine parable of our Lord, and
then endeavour to gain fuch inilrudion from
it, as it was defigned to convey to all our
fouls, by the gracious Spirit, which caufed it
to be written for our dodrine, reproof, cor-
redlion and inftrudion in righteoufnefs.
Hear another parable, faid our Saviour 5 as
well to the people who flood by as to the
priefts and elders : — There was a certain houf-
holdtr, which planted a vineyard, and fenced it
round about ^ and digged a wine-prefi in it, and
built a tower ^ — and having thus furniflied it
with all things neceffary, and proper for the
purpofe of a vineyard — he let it out to huf-
bandmen, and went into a far country. And
when the time of the fruit drew near, he fent
his fervants to the hufbandmen, that they
might receive the fruits thereof. And the
hufbandraen took his fervants, and beat one
and killed another and floned another. Thus
treating them udth the higheft indignities
and increaiing in their abufe and ill-ufage of
each one of them — This however did not dif-
courage the mild and beneficent houfholder :
again he fent other fervants more and greater
than the firft : and they diiAunto them likewife!
Having therefore yet one fon, his well-be-
loved, he faid, what fliall I do — 1 will fend
my beloved fon — it may be they will reverence
him, be afljamed of their pail: offences, and
receive
OJ the Vineyard. 173
receive him with due refpedt, when they fee
him. But when the huftandmen faw the Ton,
they fald among themfelves, This is the heir,
come let us kill him, let us feize on his in-
heritance. They accordingly put their wicked
devices into a6l, they caught him, caft him
out of the vineyard -, tho' he came to his own,
his own received him not — and not only caft
him out, but flew him When the Lord
therefore of the vineyard cometh, what will
he do to thofe hufl^andmen — faid Chrijl ?
They fay unto him, not yet aware that the
parable was aimed at them — He will miferably*
deftroy thofe wicked men, and will let out his
vineyard unto other hufl^andmen, which fliall
render him their fruits in their feafons ?— —
Truth, faid our Lord, as we read in St. Luke^ >^
chap, XX. ye have anfwered well — He fliall
come and deftroy thefe hufbandmen, and fhall
give the vineyard to others. Upon faying
which, as probably by fome gefture, the mo-
tion of his finger or head, he pointed out to
the priefts and elders {landing by — he (hall
deftroy tbefe huft)andmen. When they or the
people heard it, they faid, God fori?: d — fure
thefe huft)andmen will not proceed to fuch
defperate iniquity, fure the vineyard will not
thus be taken from them. To confirm the
truth of which, our Saviour adds a remarkable
prophecy of himfelf and his rejedion from
the
174 0///6^ PARABLE
the cxviii Pfalm. And he beheld them and
faid, if the cafe will not be fuch, what is this
then that is written — The ftone which the
builders rejefted, the fame is become the head
of the corner. This is the Lord's doing and
it is marvellous in our eyes — whofoever fliall
fall upon that (lone, fhall ftumble at it thro*
unbelief, (hall be broken, but on whomfoever
it (hall fall, pulled on him by his obflinate in-
fidelity and apoftacy and oppofition to it, it will
grind him to powder.
After which, to leave them no fort of ex-
cufe, and in plain terms to fet before them the
meaning both of the parable and of this paf-
fage in the Pfalms — Therefore I fay unto you,
faith he, Since thus you will do, thus kill me
the heir, thus rejedl me the headcorner-ltone
— the kingdom of God, the vineyard fliall be
taken from you — and given to a nation bring-
ing forth the fruits thereof. It was impofli-
ble, that they (hould miilake this : and, as was
obferved before, we find they did not, but
the knowledge only irritated their malice,
haftened their refolves againft Jefus, and in-
creafed their future condemnation. For the
fame hour, fays St. Luke, — ftrange infidelity—*
the very fame hour, they fought to lay hands
on him ; and they feared the people. Fo|^-
they perceived that he had fpoke this parabll
aeainft them— and we find that they never
fQr2:avai
Of the Vineyard. ij^
forgave It — and henceforth never refted, till
they had fulfilled it, till they had caught the
heir, caft him out of the vineyard and killed
him.
The parable hath itfelf fo plain a reference
to the dealings of the Jewifli priefts and eld-
ers w^ith our Saviour, and is fo evidently ap-
plied thereto by himfelf, and fo clearly ex-
plained by the event, that there wants no-
thing further to inform us of its general fcope
and intendment. It naturally divides itfelf
into three parts.
Ift. The exceeding great care and manifold
mercies beftowed upon his vineyard, upon
the Jewifli church, by God the great houf-
holdcr and Lord of it.
II. The extreme ingratitude and perverfe-
nefs of the huibandmen. And
Illdly. The jufl punifhment of fo bafe be-
haviour.
I will endeavour briefly to confider thefe
three particulars, and make fuch an applica-
tion of thein to ourfelves, as may tend, by
God's grace, to caufe us duly to value the
mercies devolved upon us, from the Jews, —
to avoid the like ingratitude, and to render
tlie fruits in their feafon to our Lord, that he
may
j76 O;; the PARABLE
may not be difappointed of his hope, nor wc
be miferably deftroyed and deprived of all ad-
miffion into his vineyard, his houfe and church
for ever !
Ift. The firft particular then obfervable in
the prefent parable is, the exceeding great
care, and manifold mercies beflowed of God
upon his church, fignified to us by this hoiif-
holders provifion of all things necelfary for the
fervice of his vineyard. And this we have fet
forth to us in the firft words of the parable^ —
There wai a certain houjholder^ "which planted
a vineyard, and hedged it round about ^ and
digged a wine-prefs in it^ and built afsmer^ and
let it out to hujhandmeny and went into a far
country.
The comparifon of the church to a vine-
fatd is frequent in the facred Scripture : but
this particular parable, for the fuller convic-
tion of the Jews, is taken exprefly by our Sa-
viour from the vth chapter of the prophet
Ifaiah : with which they could not fail to be
well acquainted, and the meaning whereof
could not be hidden, as at the end of it, the
prophet adds The vineyard of the Lord of
hofs is the houfe offudah^ and the men ofjudah
his pleafant plant. The whole palTage /'uns
thus — Nonjo ivill I fing to my ^luell-beloved, the
very name of Chriji in this parable, having
3 there-
Of the Vineyard. 177
therefore one fon^ his well- be loved — Now wil^
I Jing to my well-beloved^ a fong of my beloved ^
touching his vineyard. My well- beloved hath a
vineyard^ in a very fruitful hill^ and he fenced
it^ and gathered out the flones thereof and
planted it with the choicest viiie^ and built a
tower in the midjl of it^ and alfo made a wine*
frefs therein 5 and he looked that it fl:ould bring
forth grapes, and it brought forth wild grapes.
And now y 0 inhabita?2ts of Jerufalem, and men
^Judahj judge, 1 pray you, between me and my
vineyard. What could have been done more to my
vineyard, than I have not done in it ? Wherefor^
when I looked that it fhould bring forth grapes^
brought it forth wild grapes ? And now go tOy
I will tell you what I will do to my vineyard : I
will take away the hedge thereof, and it Pmll be
eaten up, aiid break down the wall thereof, and
it fhall be trodden down. And I will lay it
wafte : it fhall not be pruned nor digged, hut
there f:all come up briars and thorns. I will
alfo command the clouds, that they rain no rain
upon it. For the vineyard of the Lord of hojls
is the houje g/'Ifrael : and the men of Judah his
PLEASANT plant: and he looked j or judge^
vient, but behold oppreffon ; for righteoufnefs, but
behold a cry : for good grapes, and behold, it
brought forth wild grapes only !
Such is the prophetical parable, from whence
our Saviour took that, which we have juft be-
No. 15. Vol.1 V. N fore
178 Oj2 //^^ p a r a b l e
fore delivered : in both of which you obferve,
that the Jewiflj Church is compared to a vine-
yard : the only diJfFerence is, that in the pro-
phetical parable the fault is laid on the vine^
on the men of Judah : and in our Saviour's
parable, on the hulbandmen : becaufe the
former was intended to rebuke the whole houfe
of Ifrael: the latter was direfted chiefly at the
priefts and elders, through whofe iniquity the
great Lord of the vineyard was deprived of
his fruits : and therefore you obferve, in our
Saviour's comparifon, that he omits the par-
ticular found in the prophet, of planting the
vineyard with the choiceji vine : which he ex-
plains of the men of Judah in a fubfequent
verfe, the men of Judah are his pleafant plant y
from the chofen flock oi Abraham^ and the
choice vine, which he brought out of Mgypf,
which he planted a noble vine^ wholly a right
feed^ tho' it turned info the degenerate plant of a
Jirange vine unto hi?n,^
There could not be a more natural compa-
rifon of the church, or one more familiar and
obvious for the prophets and our Saviour to
ufe in Judaea, than that of a vineyard : as that
country abounded with vineyards^ and fo gave
* Jeremiah ii. 21. — What we tnnflate the choiceji vine
In Ifa'Uih^ and a nohk vine in Jere?mah, is the fame word in
both prophets ^1'2^. See ?l\(o Gen efts xYi^, ii. See St.
Jerom on the place.
3 the
Of the Vineyard. 17^
the people aconftantoccafion, by having them
always before their eyes, to recolleft and ap-
ply the great leflbns and fpiritual inftrudions
taught- and drawn from thence. But the
comparifon was not only obvious, but natural :
and thefe particulars, whereof our Saviour and
the prophet fpeak, as they are effential to a
vineyard, fo do they beautifully correfpond to
the effential bleffings vouchfafed of God to the
Jewijh Church.
For iy?5 It is neceffary that a vineyard be
planted: vineyards do not grow of themfelves^
and therefore our Saviour mentions this parti-
cular firft, the bouJJjolder planted a vineyard^ fe-
ledted a portion of proper ground, and planted
it with the choiceft vine. — So God, the great
houfholder, the Lord of the vineyard, planted
the y6"Z£;//Z) church : he chofe Abraham and his
pofterity, and planted that chofen vine in the
land of Canaan^ in a place feledied from all
the earth, a land flowing with milk and ho-
ney, in a very fruitful hilly under all the be-
tngn influences of divine grace, and in the
full enjoyment of the vivifying light of hea-
ven.— ^
* I have aimed at expreffing In a kind of paraphrafe the
.meaning of the very remarkable original, which you will
obferve in the margin of the bible, the horn of the fon of
N 2 But
i8o 0/ the PARABLE
But 2dly\ Vines being tender plants, and
vineyards fubjed: to the incurfions of beads
and enemies, it is neceffary they fliould be in-
clofed : therefore in the parable we read, that
this vineyard was fenced, be hedged it round
about, made a wall around it. — Whereby is
fignified to us, the divine protedion, vvhich
was as a wall of fire round the Jewip church
and people, whereby he inclofed and defended
them from all their enemies— /or I will be a
wall oj fire round about, aftd will be the glory in
the midjl of her, faith the Lord. Thus h»
made an hedge about his church, as he did
about Job, and about his houfe, and about all
that he had, on every fide : thou haft bleffed
the work of his hands, faith Satan, and his
fubftance is increafed in the land. — But a wall,
or hedge is not only for defence, but for the
diflinBion and feparation of property : and fo
God diftinguiflied and feparated his church
by \htfe72ce of circumcifion, and the ceremo-
nial law, which were, what St. Paul calls the
partition-wall, which was broken down and
taken away in Chrift, who yet has appointed
a gofpel order and difcipline to be the hedge
round about his church. '* He will not have
his vineyard to be in common, that thofe who
are without may thruft in at pleafure : nor to
lie at large, that thofe who are within may
la(h out at pleafure : but care is taken to fet
bounds
Of the Vineyard. 1 8 j
bounds about this holy mountain."* So it is
faidof ih&fpoiife, the church of Chrift, in the
fong of Solomo?2, a garden inclofed is my fifter
my fpoufe, a fpringyZ)/// up, a fountain /^/^^/.
Ifaiab adds, that he gathered out the /tones
thereof and planted it 'with the choice fi vine :
which is well explained to you by this verfe of
the Ixxxth Pfalm, Ihcu haji brought a ^cine out of
^gypt, thou haft caft out the heathen and planted ^
tt, Thefe heathen nations, the feven nations*
of Canaaji, were the ftones, which were caft
out of the vineyard, the wicked nations whofe
iniquity was full, who were rooted up for the
Ifraelites, and deflroyed to plant them in their
land: and were emblems of they?^;y; heart,
which God promifed, by his prophet, to re-
move from all his chofen under the new co-
venant— / will take away thefojiy heart out of
yourflejl:^ and I will give you an heart of flfj.
A vineyard being thus planted and fenced,
muft 3^/)r, be provided with a place for the
huftandmens reception and dwelling, and for
the gathering in and receiving of the fruit. Ac-
cordingly we are told, that this houdiolder
bmlt a tower, or place of dwelling and fpecu-
lationforthe firft : and prepared a wine-prefs
for the latter. So God provided for his
* See Henry on the p!ace.
N 3 church
i82 Onthe P A R AB L E
church ana people a temple*, wherein his fpi-
ritual hufbandmen might dwell and watch
continually (for the pnejls are the Lord's
watchmen:) where alfo he himfelf promifed
to dwell, and give them the tokens of his
prefence among them, and pleafure in them :
and in this temple he fet up his holy aitaJ^^
which, as the wine-frefs flowed with the blood
of the grape, was to flow continually with the
blood of the facrifices^ the fruits of their obe-
dience, the teftimonies of their faith, and then
truly acceptable, when offered up in faith of
that great Jacrifice^ whofe blood, all the blood-
(hed in facrifice prefigured, and who was him-
felf troden in the wine-prefs of the fiercenefs
^nd wrath of almighty God.
The houfholder having thus provided his
vineyard v/ith all things neceflfary, let it out to
l)ufba?2dme?7, and went into a far country :
whereby is fignified no more than this ; that
God, having by his extraordinary alfiftance
^ftablifhed, and provided his church vi^ith all
* The word for totver In the original fignlfies a temple
Jikewife, *7"1^^. the Targum of Jonathan paraphrafes this
place. •' And I built my fanSiuary in the midil: of them'*
: ^nd concerning the wine-prefs this fame Targum has it,
't And alfo my altar I gave to make an atonement for their
«' fins.'' See Gz7/'sexpofition of the prophets, now pub-
lifhing in numbers — and alfo a learned and laborious dif-
courfe on the parable of the vineyard^ &c. by the reverend
Mr. Merrick^ printed for Withers, Tmple-Bar,
things
Of the Vineyard. 1 8 3
things neceflary to life and godlinefs, now
committed it to the care of the paftors, the
priefts and elders, by whofe miniftry the peo-
ple were to be '' inftruded in their duty, with-
out expedling fuch extraordinary marks of
God's conftant prefence and immediate direc-
tion, as appeared at his forming them into a
church." — And at their hands he expecfled to
receive thofe good fruits of juftice and righte-
oufnefs, whereof he found himfelf difappointed,
when the vineyard brought forth wild grapes
only— oppreffion and a cry. Such was the
great care of God in eftabliiliing the JewiJI}
church, and fuch the manifold mercies which
he beftowed upon the chofen vineyard. He
himfelf appeals even to the judgments of men,
whether it were poffible for him to have done
more : what could have been done more to
my vineyard, that I have not done in it — what
can a man do more to his vineyardnhan chufe
out the moft fruitful fituation — plant it with
thechoiceft vine— fence it ftrongly around, cad
out all that may hinder its growth, all ftones
and every impediment — than build a tower
for fafety and defence, than make a wine-
prefs for the reception of the fruits ? — And
after all this to receive wild grapes only, after
all this to be denied his rent from the ungrate-
ful hufbandmen — who can wonder, that he is
refolved to deftroy both the one and the other,
to
384 On r/:;^ P A R A B L E
to lay the vineyard wafte — miferably to de-
ftroy thofe wicked men. And what could
God do more for his people — he chofe the
fruitful and pleafant land of Cafiaan^ a land
flowing with milk and honey— he chofe the
faithful patriarch Abraham, and to his feed he
gave this fruitful land. He drove out their
enemies before them, and was as a wall of fire
round about them on every fide. He gave
them fl:atutes and ordinances, fervices and ce-
remonies, fuch as no nation enjoyed befide
themfelves : he hedged them in by his holy
law, and feparated them, as a chofen people
to himfelf from all the world. And he ap-
pointed an order of men on purpofe to teach
them in the right path ; to them only of all
the world he revealed his Vv^ill, gave them his
written law, and the divine promife of the
Meffiah ; and till his coming inftituted facri-
fices and fervices, which immediately led their
faith to him. — What could have been done
more ? Yet inftead of fruits, he received af-
fronts, and for all his love and forbearance met
with ingratitude and rebellion only : as we
{hall fee, when in the fecond place we confider
the extreme ingratitude and perverfenefs of
the Jewijh elders, and priefts, as reprefented
to us in this parable, by the conduct of the
hufbandmen, who abufed the fervants, and
flew
Of the Vineyard, 185
flew the heir of their Lord : but this muft
be omitted to the next opportunity.
In the mean time, let us be careful not to
condemn ourfelves by condemning the 'Jew^^
for their abufe of thefe exceeding mercies,
vouchfafed unto them of their God. — His
'Dineyard is now with us ; he hath taken away
from them his kingdom, and given it to us
of the Nations — happy for us if we bring
forth the fruits thereof! — He hath planted his
church amongft us, and the choice vine grow-
ing in it, is that divine Redeemer^ who hath
told us, that he is the true vine, and his father
the hufhandman. If we would bring forth
fruit we muft be ingrafted, as branches in
him, fever' d from whom we caji bring forth
fruit no more than a dead branch cut off and
cafl: from the vine, for without me, fays he, ye
can do nothing. His divine protection, like a
wall, is round his people ; thofe people, who
are within his facred inclofure, by that faith
which feparates the church from Jews and
heretics, and who, by that living faith, are in-
grafted in him : he hath prcmifed fuch, that
he will indeed prote6l them, that he will never
leave nor forfake them : that he careth for
them, and therefore they fhould caft all their
care upon him, who hath affured them, that
all things fhall work together for good to
them that fear God, to them that are eled,
through
i86 O;//^'^? A R A B L E
through faith and love : for the Lord God is a
Jun and a Jlneld : the hord will give grace and
glory. y and no good thi?7g will he withhold from
them that lead a godly lije, — He hath built a
tower alfo and digged a wine-prefs : efta-
bliihedin his church the divine means oi grace,
and bleft us with his i£/'^rJand his facrafnentSy
whereby \yq may be enabled to bring forth
fruit, and whereby we may defend ourfelves
ao-ainft all the attacks of our enemies. He
hath appointed too for our inftrudion, pafiors
and teachers^ hufoandmen to take care of his
vineyard, and to whom he hath intruded it>
while he himfelf hath withdrawn his bodily ^
though not his fpiritual prefence, and is gone
into a far country^ even into heaven, from
whence he will return to gather all his fruits
in their feafon.
And now may we fay alfo, with refped to
ourfelves, what could he have done more for
his vineyard : w^hat more than thus provide all
things neceffary to its fruitfulnefs ? — oh let us
take heed, that we be not found wanting — that
the fame complaint be not made of us, as of
the Jeiviflj church, when I looked for grapes
behold it brought forth wild grapes I we fhall
be much more inexcufable than they, as bleft
with more abundant privileges, and admo-
nifhed by the terror of their example. But
alas it is to be feared, there is the utmoft rea-
fon
Of the Vineyard, 187
fon to complain of us : we are planted on a
very fruitful hill, and yet how barren of good
are we ? nay, how doth evil abound in our
church : how is iniquity daily multiplied
amongft us ? Could we wonder, if our long-
fufFcring God, having fo long waited, waited
in vain for our better fruits, fhould at length
give us up, take away the fence, and lay us
open to the incurfions and devaftations of the
wild boars of the foreft !
It is melancholy to think, that the ill-con-
du(5l and ingratitude of thefe hujhandmen^ of
the priefts and elders^ fhould bring on the de-
ftrudtion of all the people : but the cafe is, bad
hufbandmencaufe bad vines ; nothing requires
more care, watching, pruning, and proping
than vines, if they be negleded, and left to
themfelves, they foon become rampant and
bring forth no fruit. See hence, how much
depends upon good hufbandmen^ upon good
pajiors : and how much it is the intereft of
every nation, that her clergy be holy\ zealous
and a5live. The want of fuch amongft the
*Jews, brought on the crucifixion of Chrift,
and the de(lrud:ion of the whole nation 3 and
the want of fuch in every nation, however
light we may make of it, and however laugh
at, and with idle cenfure ridicule the vices of
the clergy — the want of fuch in every nation
will furely end in that nation's ruin : for as is
the
i88 0?i the V kK A Bl. E.
the priefl fuch will the people be 5 and as is
the inftrudf^r, fuch of neceffity inuft be the
inftrudted. See then how much it is your in-
tereft to pray to God continually for an holy^
imblameahky laborious priefthood : and to do
all in your powers to obtain and eftablilh fuch
a one. Truth it is, and a truth which ought
to be fpoken on the houfe-tops, — that the
venality and corruption of the prefent age
taints even the clergy themfelves : and the
notorious practice of buying and felling pre-
ferments (now become fo open and avowed,
as to be done and acknowledg'd unblufhing
in the fight of the fun — as almoft every daily
news-paper witneffes*) this fhameful, abo-
minable
* For a proof hereof we have need to look no further
than the common papers, the' indeed there is no neceffity
for fo much trouble, fmce patrons and clergy are not back-
ward openly to avow, and publickly to talk of thefe mat-
ters— flrangely deceiving themfelves by wretched ftiifts and
poor evaficns, which may lull confcience for a time per-
haps, but cannot avail before God. As I am well affur'd,
all ftrious, thinking clergy-men muft be alarm'd and
much afflicted at this particular, I have not been back-
ward to fpeak aloud of fo dreadful an abufe, nothing
doubting of the concurrence of all, far as they are able,
to ftem the torrent, and flop its overflowing progrefs.
Were the clergy of this nation fo happily united, a joint
refolution in all never to huy^ or have any thmg to do
v/iih preferment on fuch terms, would fpeedily remedy
the mifchief. But while this is not to be expelled, every
minifter of Chrifl is bound at leaft to do his part, and
to bear his tellimony againfl fuch enormous fcandals.
Would
Of the Vineyard. 189
minable praftice as it muft corrupt the cler-
gy, fo muft it deftroy our holy religion,
haften our country's impending mifcries, and
caufe our vineyard alfo to be troden down
and
Would patrons ferloufly weigh the matter, they would
no more dare to fell the prefentation of a Hving, than
to commit facrilege : and would the c'ergy obferve the
eftedls upon th ofe who do fj, they would tremble for
themfelves. May the God of mercy, in pity to the na-
tion, put it into the hearts of all, whom it concerns, to
do their parts in this important concern ! Otherwife
farewel piety, holinefs and zeal, farewel learningr, in-
duftry, and merit — gothic darknefs, and heathen impuri-
ties will overwhelm the land. — But that I may not be
thought to vent the fancies of one only, I fliall here fub-
join our excellent church's opinion of this matter, which
may in many refpecSts be ufeful — And my foul's fmcere and
fmgle defire — God is my witnefs — is to the advantage and
good of my country-men and our country, of our holy
religion, and common-faith.
Canon 40. To avoid the detejlahle fm of ftmony^ becaufe
buying and felling of fpiritual and ecclefiaftical functions, of-
fices, promotions, dignities, and livings is Execrable
(A^. B.) before God : therefore the archbifhop and all and
every bifhopor bi{hops,or any other perfon orperfons having
authority to admit, inftitute, collate, inflall, or to confirm
the eledion of any archbifhop, bifhop, or other perfon or
perfons to any fpiritual or ecclefiaftical fundion, dignity,
promotion, title, office, jurifdidion, place or benefice,
with cure or without cure, or to any eccleCaftical livino-
whatfoever, {hall before, every fuch admifiion, inftitution,
collation, inftallation, or confirmation of eledion, re-
fpectively minifter to every perfon hereafter to be admit-
ted, ^V. this oath, in manner and form following, the
fame to be taken by every one, whom it concerneth, in
his own perfon and not by a pro£lor — " I N. N. do
fwear, that 1 have made no limoniacal payment, con-
traa.
190 On theV ARABLE
and laid wafte. — The Jewiih priefthood wa^
bought and fold at the time oiir Saviour was
crucified 2imongi!t them. One of the ftrongeft
arguments Frctejlants have always had again ft
the church of Rome^ has been its veiiality
and corruption : there we have faid, all things
are bought and fold j and at Rome even Hea^
tra6l, or promlfe, dire(5lly or indire£Wy, by myfelf, or by
any other, to my knowledge, or with my confent, to
any perfon or perfons whatfoever, for or concerning the
procuring and obtaining of this ecclefiaftical dignity,
place, preferment, office, or living, nor will at any time
hereafter perform or fatisfy any fuch kind of payment^
contrad, or piomife, made by any other, without my
knowled2;e or confent : So help me God, thro' Jefus
Chrift \<
How folemn, how flrift, how clear againft all pecu-
niary contrails in eccleftaJJ'tcal affairs is this oath I would
God, every parent that purchafes prefentations^ &c. for
his fon would ferioufly confider it ! would God, every
clergy- man would ferioufly confider it, who by friends and
other wretched (hifts, would evade its force ! 'Tis fad to
trifle with the omnifcient — but much worfe for thofe, who
are called his fervants ! Jlethes thought not fo : and tho'
honed and flncere, not duly confidering the cafe, pur-
chafed a prefentation, ufing all proper methods to evade
the letter of the oath — but confcience foon did its work :
he was foon convinc'd of the enormous offence, all com-
fort forfook him, he never more held up his head, but in
lefs than two years, amidff a thoufand evils, finifh'd his
wretched being with the halter. Similar in pra(51:ice, and
fimilar in forrow was my poor friend Ingeuuus — He too
droop'd beneath the fad fenfe of his miidoings, and con-
cealing ihe fatal caufe, took poifon, and was loft! — Oh
that thefe fearful examples might have fome influence — -
that they might prevail to the ufe and admonition of
Biany !
ven
Of the Vineyard. 191
*ven itfelf may be purchafed with money !
But how mufi: the Roman Catholics rejoice to
find, that the proteji ant church of England is
become as corrupt as {he 5 and that preferments
too, with her, are to be obtain 'd by money!
Tell it 710 1 in G^iih —pubUfJj it not in the Jireets
of Alkalon ! — Join therefore, my brethren,
hand, and heart, and counfel, to flop thefe
evils, and by your fervent prayers and zealous
endeavours, labour to obtain faithful and in-
duftrious hufbandmen in the vineyard, w^ho
will render to their Lord the fruits, and not
wickedly and covetoufly kill the heir, and
trample Chrift under foot, to poffefs themfelves
of his inheritance !
But remember that thefe folemn truths
fhould be made not the matter of mere paffing
obfervation only, but of deep thought and
forrow of heart. For, whatever we may
think, they nearly very nearly concern us all.
But you (houid not forget, that no negledl of
the clergy to do their duty, will be any excufe
at all for you : the Jewijh priefts alone did
not perifh for their ingratitude, the whole ftate
perifhed with them. And as every individual
is in one fenfe the Lord's vineyard — every in-
dividual is at leaft a teacher and an hulband-
man, if not of others yet of himfelf. The
foul is the vineyard of God. When he cre-
ated it he planted it : and by fandlifying it in
baptifm he fet an hedge about it, w^hich is
that
192 On the PARABLE, C?^.
that of his commandments. The wine prefs
is the reprefentative facrifice, which caufeg
the blood of Chrifl to flow into it. The
tower is the church, the houfe of prayer, in
which the foul being raifed from the earth,
is fecure from its enemies, and finds in the
word of God arms ftrong enough to over-
come them. — Our foul is not our own : God
who is the creator, is likewife the proprietor
of it — we hold it of him as it were by leafe —
only that we may cultivate it, and render to
him the fruits which it is capable of pro-
ducing by his grace. Let us take great care,
that we be not found either not having any
at all, or claiming the property of them to
ourfelves*'* — Evermore remembering the con-
ftant care and diligent attendance which the
vineyard requires, let us learn from thence to
prune and cut off all luxurious branches, by
the mortification of our finful flefh — let us
bind ourfelves by true faith to the ftrong fup-
port of the divine word — let us keep our vine-
yard free from all brutifh incurfions, from
all filthy lufts and filthy adtions. Let us pluck
up the thorns and briars of evil paflions and
corrupt appetites — and let us be careful to
produce that good unne^ rjhich chem^eth God
and man, thofe blefled fruits of holinefs and
love, wherewith God himfelf is well pleafed,
and which, through Chrift, will adminifter zn
entrance to us into everlafting joy. Amen,
* See ^icjnelle on the Place.
DISCOURSE XV.
On the PARABLE
Of the Vineyard and Husbandmen,
PART II.
St. Matthew xxi. 34.
And when the time of thejruit drew near, he
Jent-hisfervants to the hujhafidmeny that they
might receive the fruits of it.
!^)^)§C)QCM N my former fermon on this pro-
^ J Q phetical parable, I obferved, that
)@( )e( it naturally divides itfelf into three
mmmM)§C parts 5 ift, The exceeding great
care and manifold mercies beflowed upon his
vineyard, upon the Jewifli church — by God
the great houfholder, and Lord of it : 2d. The
extreme ingratitude and perverfenefs of the
VoL.IV. O huftand-
194 On the ? A R A B L E
hufbandmen , and 3dly, The juft punifliment
of {o bafe behaviour.
In fpeaking of the firft — it was fliewn, that
this parable was taken by our Saviour from
the vth chapter of the prophet Ifaiab^ who
mentions all the fame particulars — of the
planting and fencing the vineyard — building
the tower and wine-prefs — and letting it out
to hulbandmen — " By the houfholder, as one
of the fathers obferves *, and as was fhewn
you in the former difcourfe, is meant God,
who for his loving-kindnefs and mercy is
likened to a man. The vine is the Jewifti
people planted by God in the land of promife.
The hedge around them is the law, feparating
them from the Gentiles, or the divine pro-
tedtion, like a wall of fire around them. The
tower is the temple. The wine-prefs the al-
tar. The hufbandmen the teachers of the
people, the fcribes and pharifees. The houf-
holder going into a far country is God's with-
drawing his manifefl and immediately mira-
culous prefence, or his long-fufferance. For
* Theophy^aSi on the place. AvG^Tr©- oiKohaTtor-^q o Kv^i'^'
A«^ ruv laocciuv, ^VTtv^siq Trccpix ru Qea ev 7V) yn rvx; ccTrayyz' »a^.
(pfa,y[A.^ ^s 0 vo(/.'^ hk luv ccvT8g t'myi,iytvui rot? i^viaui' t) o* a7»o»'
• a,yyE}\oi o» ^(pvT^atr'lov rot Ja^cx-ViX. Aviv^, to fiyatar'-^pou Ylvft)-} »
WTTioviuLvia-i o£ 0 oiX.oaio-'TrQrriq 0s^, o rs /x'/jxert £v'Ztv?,u iiB(p b ■>.'/} q sXoc^et
'Kioq uvreq. r,, ccTTG^'/iuiccr m ©j», y) MaxpSy/itta. Aox« yccp >^
vTtvcj-fie-iV y^ a.'nrior.i/.eiv o ©£'©-', w TW |x«p^pi0o^«!/, xj jj.'n TCXfx ttcooj
God
Of the Vineyard, 195
God feems, as it were, to fleep or abfent hlm-
felf while he is long-fufFering, and doth not
immediately punifh the fins of men"— -Thefe
were the privileges and bleffings which God
vouchfafed unto his chofen people the Jews,
and having thus provided all things necefiary,
he looked for fruits from the hufbandmen,
who with extreme ingratitude denied him,
and added cruelty and murder to their ingra-
titude, which we find fet forth in the lid part
of the parable.
For when the time of the fruit drew near,
he fent his fervants to the hufbandmen, that
they might receive the fruits thereof. The
vineyard was only let out to thefe hufband-
men, and they were to render duly Ko their
lord the fruits agreed on, befide which there
was enough for their own fuflenance and fup-
port. So it is faid in the Song oi Solomon^ viii.
ir, 12* concerning this vineyard of the true
Solojiioriy the King of peace, Solomon hath a
'vineyard at Baal-hajnon ^, he let cut the 'vine-
yard unto keepers : every one for the fruit thereof
'was to bring a thoufand pieces of fiher — My
vineyard which is mine^ is before me : thoii^ O
Solomon^ mufl have a thoufand^ pieces, and
thofe that keep the fruit thereof two hujidred^
* See Cocceius on the pliice, for an able illuflration : as
alfo Airifworth.
O 2 The
196 On the PARABLE
The time for the pa^/ment hereof being
come, the lord of the vineyard fent his fer-
vants to receive it — but the hulbandmen fe
far from rendering their lord his due^ took
his fervants, heat one, killed another, and
Honed another. Tho' his fervants were thus
indignantly treated, the good lord of the vine-
yard, being very long-fufFering towards thefe
hufbandmen, and not defirous that they
ihouid periih, fent again other fervants, more
and greater than the firft : but thefe met with
no better treatment from thefe ungrateful
huflandmen ; thefe alfo were beaten, ftoned
and killed by them. Who would wonder
now, if his patience and forbearance had been
utterly weaned out, and if he had fent to de-
ilroy <ind remove thefe wicked hulbandmen ?
But more abundant kindnefs ftill remained to
be (hewn on his part, to aggravate the ingra-
titude of thefe hulbandmen, and to render
their perverfenefs and cruelty utterly without
excufe. — He had one only beloved fon — and
anxioully deliberating with himfelf what he
{hould do to gain the defired fruits, and fave
thefe unkind hufhandm.en from dellrudion>
at length he refolveci, '' I v/ill fend my
fon, niv only, my beloved fon it may be
thev will reverence him when they fee him."
But inveterate in guilt, and hardened in their
crimes, thefe wicked hulbandmen fo far from
reve-
Of the Vineyard, 197
reverencing the fon, whtn they faw him,
faid among themfelves, This is the heir, come
let us kill him, and let us feize on his inhe-
ritance. Their impious combinations were
attended with fpeedy refolves, and as fpeedy
execution — They immediately caught him,
and caft him out of the vineyard and flew
him — thus filling up the meafure of their ini-
quity, and declaring themfelves very monfters
of ingratitude.
Thus as in a glafs, our Saviour fet forth the
great ingratitude of the Jewilh nation, and
the long-fuffering of God towards them, with
whom he had intruded his vineyard, and
from whom he expefted the fruits thereof.
A paflage from the prophet "Jeremiah *, and
another from the mouth of our Saviour will
be the beft expofition of this part of the pa-
rable. In the viith Chap, of the former, ver.23.
we read — Tfo thing I commanded your fathers^
faying^ obey my voice and 1 will be your God and
* la iChron. xxxvl. 14, 15, 16, we read alio,.
Moreover all the chief of the priefts and the people
tranfgrefled very n)uch after all the abominations of the
heathens, and polluted the houfe of the Lord, which he
had hallowed at 'Jerufalcjii.
And the Lord God of their fathers feat to them by his
meflens^ers, rifing yp betimes and fending ; becaufe he had
compajfton on his people, and on his dwelling place.
But they mocked the meflengers of God and defpifed his
words, and mifufed his* prophets, until the wrath of the
Lord arofe againft his people, till there was no remedy.
O 3 yc
198 On the? A R A B L E
ye fhall be my people : and walk ye i?i all tkc "ways,
that I have commanded you, that it may be well
with ycu~Th\ji^ render unto me the defired
fruits of my vineyard. But they hearkened not,
nor inclined their ear, but walked in the counjels
and in the imagination of their evil hearts, and
went backward and not jorward — refufed the
fruits required- — brought forth not grapes,
but wild grapes ovA-^—^ince the day that your
fathers came forth out of the land of Egypt, unto
this day, I have even fent unto you all my fer-
vants, the prophets, (as it is reprefented in the
parable) daily rifing up early and fendi?jg them^
fpeaking and calHng for fruits, but they heard
not nor anfwered, Tet they hearkened not untQ
me, nor inclijted their ear, but hardened their
neck : they did worfe than their fathers — pro^
ceedingeven totheutmoft lengths of iniquity,
ferving falfe gods, and perfecuting and mur?
dering the prophets and fervants of the right
Lord and owner of the vineyard. The pror
phet goes on in this and the next chapter to
deplore their finfulnefs, and to foretel their
deflruftionj which our Saviour in the pre-
fent parable declared would be the confe-
quence of their overflowing ingratitude, and
iiiurder of the heir— 773^ carafes of this peo-
fie, faith he, f:all be meat to the fowls of the
heaven, and for the be aft s of the earth, and none
pall j ray them away, l^hen will 1 cgufe to ceafe
from
Of the Vineyard. 199
jrom the cities of Judea, and from thefreets of
Jerufalem, the voice of mirth and the voice of
gladnefs^ the voice of the bridegroom^ and the
voice of the bride ; for the land fjall be defo^
late"^.'' And this too, foon after he had de-
livered the parable we are fpeaking of, our
Saviour denounced againft thefe wicked huf-
bandmen in very clear and plain terms — For
in the xxiiid of Matt. ver. 29, we read — Wo
unto you fcribes and phari fees ^ hypocrites, wicked
hulbandmen of the vineyard, becaufe ye build
the t07nbs of the prophets^ and garniJJd the fepuU
chres of the righteous : and fay ^ if we had been
in the days of our father Sy we would not have
been partakers with them in the blood of the pro-
phets ; wherefore ye be witnejfes unto yourfelves^
that ye are the children of them which killed the
prophets^ of them which beat, ftoned, and
murdered the fervants fent by the houfholder
to require the fruits of his vineyard. Fill ye
up then the me a fur e of your fathers — which you
are about to do, by murdering me the true
heir of the vineyard. (Te ferpents^ ye genera^
tion oj vipers^ how can ye efcape the damnation
of hell ?) Wherefore behold^ I fend unto you pro-
phet s^ and wife men^ and fcribes^ and fome of
them yefhall kill and crucify y and fome oj them ye
P^all fcourge in your fynagogues, and perfecute
* So fays our Saviour, as you will read at the conclu-
fion of the following paflage.
O 4 them
200 On the T ARABLE
them from city to city, T^hat upon you may come
all the righteous blood Jhed upon the earthy from
the blood of righteous Abel^ unto the the blood of
Zacharias the fon of Barachias whom ye Jlew
between the temple and the altar. Verily I fay
unto you all thefe things Jlmll come upon this Ge-
neration, O Jerufalem, Jerufaleniy thou that
killeji the prophets^ and ftonejl them that are
fent unto thee — how often would I have gathered
thy children together ^ even as a hen gather eth
her chickens under her wings, and ye would not I
Behold your houfe is left unto you dc folate I
Thus from the words of the prophet and
of our Saviour, and from the hiftory of the
JewiJJj people fully explaining each, you fee
evidently, that by iho^fervants'm the parable,
fent to demand the fruits cf his vineyard, are
meant the prophets of the moft high God,
fent to demand the fruiis of judgment and
righteoufnefs — whofe treatment from the
Jewijh people, but more efpecially from the
priefts, who ftirred up the people, and through
whofe iniquity the whole nation was involved
in the guilt of innocent blood — is figured out
by the treatment which thefe fervants met
with from the hufbandmen. While the ful-
nefs of their iniquity and ingratitude in cruci-
fying Chrift, the only beloved Son of God,
fully declared to be fo, by his miracles, pro-
phecies, and dodrine, againft which they
impioully
0/ the Vineyard. 201
impioufly clofed their eyes and hnrdened
hearts, while feeing rhey wo-^M ih
hearing they would not under (1.^
this laft and higheft aft of the Je'K^iJh
tency is plainly fet before your eyes b-
hufbandmen*s murdering their Lord's oi.. y
beloved fon, and the rightful heir of the vine-
yard : to do which the JewiJJj priefls were
now meditating, and which they foon perform-
ed, while, after their wicked confultations,
they ftirred up the people to join with them
in the cry for his blood — thus fulfilling the
prophecy of Chrifl, and bearing witnefs to his
divinity — for they cad him out of the vine-
yard as he foretold, and crucified him without
the gate of Jerufalem^ thus ignorantly com-
pleating one of their mod remarkable types,
whereof St. Paid fpeaks — For the bodies of
ibofe beafis^ faith he, whofe blood is brought into
the fanElucu^y by the higb-priejl for fm, are
bur?it without the canip^ ivberejore Jefus alfoy
that he might fauBify the people 'with his own
bloody fuffered without the gate — was caft out
of the vineyard, and crucified. Giving us a
lively proof, how vainly men endeavour to
defeat the divine counfels, and how certainly
the defigns of infinite wifdom will be accom-
pliflied, even by means, that feem purpofely
intended to defeat them. How much fliould
thi-s teach us to accjuiefce ia the divine good
plealure.
202 On //7^ P A R A B L E
pleafure, and to commit ourfelves and all we
have to the divine protedion, as fully affured
that the Lord he is God, and that no human
power can hinder the progrefs of his mighty
works, the completion of his fovereign will>
and that he can and will do whatfoever feem-
eth him good.
The exceeding great goodnefs and for-
bearing mercy of this heavenly houfholder,
as it much exaggerates the extreme ingrati-
tude of the hufbandmen, fo doth their ingra-
titude in return, wonderfully inhance the
greatnefs of his mercy.
His great goodnefs is feen, in that he fent
fervants at all to afk for his fruits — furely the
hufbandmen ought voluntarily to have offered
them. It is feen more, in that after the in-
dignities offered to one and another of his
fervants, he did not inflid: fevere punifhments
en the hufbandmen : but kindly fent more
to advife them of their duty, fending to them
by his meflengers, rifing up betimes and fend-
ing.— And why — becaufe we are told he had
compajjion on his people^ and on his dwelliJig
place ! But how is his goodnefs enhanced
beyond conception, that after fo much bafe-
nefs and ingratitude, he fhould fend, from the
abundance of his love, as the only means to
reclaim thefe hufbandmen, his fon, his only-
begotten fon, his befl beloved. Neither the
infidelity
Of the Vineyard^ 203
infidelity of the "jews, nor their abufe of God's
benefits, could put a flop to his goodnefs, or
hinder him from fending his fon into the
world. My God, how fiir from this fpirit are
the children of Adam ! The leaft triflle is
enough to raife their refentment and to flifle
their good-will ! — Not fo the great, the mer-
ciful, and long-fufFering God — his goodnefs
ftrives, as it were, to conquer man's wicked-
nefs, and labours by all means to foften and
engage his hard and ftony heart. And what
means could he have chofen to attain this end
like fending his fon, his beft beloved fon, his
only begotten, to die for and ranfom a guilty
world !
Oh who fhall dare to fay upon a view of
this unfpeakable inexpreffible loving-kind-
nefs, who (hall dare to fay, that this God, this
God who thus fent his fervants time after
time, and after all his fon — that this gracious
God hath, by an abfolute decree^ determined
fome, nay the greateft part of mankind, to
eternal deftrudlion ! oh believe them not,
who would thus reprefent to you the God of
love as a God of injuftice— oh be not per-
fuaded to think thus of him, who is unbound-
ed in mercy, and freely offers comfort to all
who will come to him and be faved — believe
them not, but turn your eyes to this parable,
%q thefe dealings of God with the Jewifi peo-
ple.
204 On the T? ARABLE
pie. See his prophets fent from time to time,
fee his fon at length coming for the fame
great purpofe, the falvation of his people, and
then never doubt but that God is love, and
that all he delights in is the happinefs of his
people, and in this was manifefted, clear-
ly fhewn as in the mid-day light, the
love of God towards us — towards all the
world — becaufe that God fent his only begotten
fon iiito the world , that we, all of us, if we will
believe, that we might live through him ! Here-
in is lovey not that we loved God, but that he
loved us, and fent his fon to be the propitiation
for our fins ^.
And this unfpeakable mercy and love of
our God, as difplayed in this parable, is
ftill mightily increafed by the vile ingrati-
tude of thefe hufbandmen, in whom alas wc
have but too plain a pidure of the world
* On a view of this parable m the letter, one would be
almoft tempted to beUeve it impofTibJe for fuch love and
regard to be fhewn by an houfholder. But on a view of
this parable in the fpirit, in its true and fpiritual meaning,
how can the heart, at all fenfible of the love of God, for-
bear with the warmeft gratitude to extol and admire the
exceeding riches of that love, which no tongue can gxprefs,
no heart conceive — and which feems to have forgot itfelf
(may I be allowed the expreflion?) in its regard to and
remembrance oi us ! BlefTed Jefus, thou didft indeed /<7r^^^
thy own eafe and joy^ when thou fo kindly rememberedft
us poor fmners, and gave thy life on the crofs for our re-
demption ! Pardon, Lord, our coldnefs and difregard of
thee, and give us the grace henceforward never to forget
thee ; but to remember thy love with the utmoft ardor
of afFedion !
— the
Of the Vineyard, 205
— the finful world, for which Chrift died —
not for the righteous, not for friends, but for
linners and unjuft Enemies ! — They were un-
grateful for the benefits vouchfafed to them,
in being placed as hufbandmen in the well-
provided vineyard, which, as the prophet
complains, they deftroyed, treading it under
joot^ and making the pleafant portion of their
lord a defolate wildernefs. So far from offer-
ing the fruits of it on their own accord, they
even deny the authority of their mafter in his
fervants, and not only deny, but cruelly
treat and inhumanly murder thofe fervants,
who were fervants of the fame lord with
themfelves, and who came on the jufteft er-
rand, to demand the fruits of their lord's
vineyard in their feafon. But there ingrati-
tude did not end here — happy had it been for
them if it had done fo ; after the murder of
the prophets, the fellow-fervants of their
God, with bafe premeditated defigns, the chief
friejls and fcribes took counfel together to take
away his life — they rofe up in vile rebellion
againft the fon of their Lord, the heir of the
vineyard — they knew him to be the heir —
this is the heir^ come let us kill him, J^fus
abundantly proved himfelf by his worksy and
fully declared himfelf by his words, to be the
Mefliah, the Son of God, and yet thefe priefts
and elders would not fee, prejudiced as they
* were.
2o6 On theV KK K B h E
were, and refolved on his deftrndion : by
their vile and horrid inftigations they ftirred
up the people to join with them in that (hock-
ing and execrable cry — crucify biin^ crucify
him — hii blood he on us and our children, let him
be crucified'^— and all without any fault or of-
fence of his at all 3 he only came to demand
the fruits of his father's vineyard—- he ear-
neftly and gently befought them to beftow
them, but thefe wicked priefts and elders
would not hear, they had proceeded already
too far, and their vile and odious envy and
rank malice, would not fufFer them to reft till
they had deftroyed the fon, and fo brought on
their own deftrudlion. They would not reft ;
and at length, tho* his innocence was manifeft
beyond a doubt, even his judge, who knew
that for envy they had delivered him, decla-
ring, that he found no fault in him, they
would be fatisfied with nothing lefs than his
blood, and thus filling up the meafure of their
iniquity ; caft him out and deftroyed him on
the crofs ! When the Lord therefore of the
vineyard cometh, what will he do unto thofe
huft>andmen ? he will miferably deftroy thefe
wicked men, and inflict upon them the juft
puniftmient of their ungrateful behaviour —
which is the Hid and laft thing taught us in
this parable.
Our
Of the Vineyard. 207
Our Saviour put the queflion to the priefts
and elders, that being condemned out of their
own mouths they might have no fliadow of
an excufe — for certainly their condemnation
mufl be juft, who pafs fentence with their own
lips upon themfelves. This was the cafe with
the pharifees now 5 they acknowledged that
thefe wicked hulbandmen would defervedly
perifli for their vile ingratitude : and Chrijl
then held up the glafs, as it were, to them,
and plainly (hewed, that they were the men.
Truth, faid he, he will come, and miferably
deftroy thofe wicked men, and let out his
vineyard unto other hufbandmen, which
fhall render him their fruits in their fea-
fons, as they themfelves acknowledged it was
but right and reafonable they fliould do, their
behaviour abundantly juflifying the feverity
of their punifliment. Prophecies are always
beft explained by the events that fulfil them :
and this of our Saviour in particular is feen
in its fuUeft light, when we look to that dread
event at which it points, the deftrudion of
the Jewijlj place and nation, when thefe
wicked men were miferably deftroyed indeed
and when the vineyard was taken, from them,
and the church of God wholly removed
and given to others, who by faith in
Cbrif approved themfelves more acceptable
hulbandmen. The vengeance of God was
2 fo
ao8 O;? ^/5f P A R A B L E
fo vifible in the deftrudlion of Jerufalem, in
the terrible and unheard of ruin of thefe
priefts and this people, that the Roman Em-
peror Hitus himfelf could not help obferving
the divine hand, could not help weeping over
a city fo fearfully brought to defolation, and
even refufed, according to the cuftom, to tri-
umph on that account — there was fo little
caufe of triumph in an overthrow fo fhock-
ing, and unfpeakably horrible. And even their
own hiftorian Jofephiis^ though blind to the
real caufe of their miferies, obferves, that
*' their execrable fins drew down this punifli-
ment** — for the people, he remarks, were ar-
rived at fuch a height of iniquity, that he
verily believes, fire and brimftone would have
delcended from heaven to have confumed
them, had not God thus deftroyed them by
the Romans-, and he particularly remarks,'
that many fuppofed this owing to their cruel
murder of Ja?nes the Jiffiy the apofl:le and
brother of our Lord — ignorant that Cbrijl
had foretold all thefe miferies, and that they
arofe from their vile murder, not of James the
Jiijl only, but of all the Prophets in general,
and in particular of the Son of God, and heir
of their vineyard ! — Look at that unhappy
nation, and you will clearly fee, that the great
God of Heaven, though unfpeakably mercifuU
and forbearing, will not fuffer finners continu-
ally
Of the Vineyard. 209
ally to prefume upon his goocinefs, will not
fuffer fin for ever to triumph — but having
ufed all means, as a tender father, to reclaim
and awaken, when all means prove at length
unavailing, and fin is at the full, he will take
to him his jealoufy for compleat armour, his
fevere wrath fliall he (harpen as a fword, and
the world iliall fight with him againft the un-
wife. He will gird on his glittering faulchion,
zndjiveep the nations with the bejom of deftruc--
tion^^ — magnifying at once his dread juflice
and his wondrous mercy ; his mercy in (o long
fparing a guilty people, and ftriving by every
method to bring them to repentance, fending
fervant after fervant, and even his beloved
Son ; — his ju/iicey in inflidting the due and de-
fer ved punifhment on thofc who defpife his
fatherly kindnefs, abufe his fervants, crucify
his Son, and rejed: his infinite grace to the
everlafting overthrow of their fouls !
Be it ours neither vainly to prefume on the
one, nor to arm the other in terrible ven-
geance againft us : as we have a God of in-
finite ??iercy to deal with, let us labour to ren-
der ourfelves fit objedls of that merjcy ; as we
have a God of ftrid: ju/iicey let us labour to
difarm the terrors of that juflice, by taking
(belter under the banners and protection of
him, who hath fatisfied the demand of ever-
^ * IFifditn y. 17.
Vol. IV. P laft-
aio 0/^/^^P A R A B L E
lafting juftice, and opened to the believing
penitent fjul, a door of everlalling mercy.
Wc have leen in this parable — and what
'part of the blelfed Scriptures- — nay, what part
of univerfal nature doth not bear witnefs to
the fame delightful truth ? — that our God is a
God of love, of love unfpeakable, of forbear-
ance and long-fuffering kindnefs, like a fa-
ther pitying his own children, — like a bene^
volent maf^er, willing and wdfhing the wel-
fare of all his fervants ! Had any tenants of
ours ufed the meffengers we fent, as thefe
hufbandmen ufed the mefiengers of our God,
which of us fhould not have been moved in
fuch a cafe — which of us fhould have pro-
ceeded to fiich lengths of loving-kindnefs, as
to fend our only beloved fon to reclaim and
bring them to a better mind ! Alas, a very
fmall indignity prefently fwells us with angry
refentment — poor, imperfecfl, finful mortals !
and were our God like us, like us extreme to
mark what is done amifs, which of us could
abide it— -which of us could ftand one mo-
ment before him ! But St. 'jobn tells us, that
he is love—Y\o\. meerly loving, but perfefl love
itfelf — an unbiafTed will to benevolence and
the happinefs of his creatures. He trieth all
means to bring them to repentance/ and is
Joath, when their ingratitude demands the ex-
erttpn of his juftice, is loath to lay to his hand,
and
Of the Vineyard. ' 21 1
and to deftroy the finner ! Nothing can mag-
nify his love fo much : oh that we were wife
duly to confider it ! As the fending his only-
beloved Son in the likenefs of our poor flefh ;
to live defpifed and reviled, to die as a crimi-
nal, to be crucified on the tree ! We do
not enough contemplate this aftonifhing in-
ftance of divine love ! did we meditate thereon
more frequently, and with all our hearts, we
could not fail to love him who hath fo loved
US; we could not fail to abhor that fin, which
I caufed him thus to die ; we could not fail
with the fulled truft and confidence to rely on
this heavenly Father's protedlion and good-
nefs, who hath fo fully, fo undeniably evi-
denced his ineftimable love ! " We fhould
certainly be very fenfibly affeded, were but
any thing of the like nature with this parable
to happen in our fight, even tho' a father
I fhould fend his fon only for his own intereft :
and yet we are but too infenfible as to that
which faith teacheth us concerning the only
Son of God, Jent into the world, and hum-
bled by his Father, purely for our falvation.
This ought to convince us that out faith is
very weak, and that o\xv falvation is little re-
garded by us***'^ — would we increafe the one,
and be happy in a greater anxiety for the o-
P 2 ther
a 1 2 On the ? A R A B L E
ther — we can fix our thoughts on nothing fo
likely to attain that end, as the great obje(fl
of divine love, " the Son fent into the world
humbled by his Father for our falvation !
This week * more efpecially calls our contem-
plations to this fubjed: : and the various and
excellent parts of Scripture appointed to be
read in the church will all tend to fix our
thoughts on this diftinguifhing glorious ob-
jeft of the Chriftian faith, " the Son of the
rrioft high God, bleeding on the crofs for mi-
ferable finners !" We are invited too, we all y
are called to commemorate this his unfpeak-
able love in that feaft of love, which he, our
dear and dying Friend, our Lord, our Gody
our Saviour, and our hope, which he ordained
the difmal night before he gave his precious
foul a ranfom for our fins, — before he cried
out in bitter anguiOi on the tree, — bled for
the fins of men,- — bowed his head — and gave )y
up the ghofl ! And at this blefl^ed feafl:, I
truft, my brethren, — oh that I might not for
your fakes be difappointed of my hope 1
trufl:, we (hall fee you united in one defire to
do honour to jefus of Nazareth, and to re-
member him, who hath remenibred you — and
who, if he remember you not on a fpeedily ap-
proaching day-^you can find, you W// havg,
no other friend to remember you !
* Paflion Week.
Which
Of the Vineyard. 2 1 3
Which of your hearts feels not a juft indig-
nation againft thefe wicked hulbandmen, who
^fter their lord had favoured them with fo-
choice a vineyard, yet ungratefully refufed
him the fruits, and not only fo, but abufed
and killed his fervants — and adding iniquity
to iniquity at length rofe up againft the fin
and heir himfelf — (lew him and caft him out
of the vineyard — afk your own hearts — would
any of you have aded thus bafely — would any
of you have refufed fo beneficent a lord, the
fruits of his vineyard ? would any of you have
defpitefully ufed his fervants, and have flain
his fon ? — Or to fpeak of the fadls, which this
parable reprefents — Would you, my brethren,
have had a hand in fhedding the innocent
blood of the prophets ? or have joined the
horrid cry at Jerufalem — Crucify him^ crucify
him^ his blood be upon us and our children !
I doubt not but you fhudder at the thought,
and tremble even at the diftant apprehenfion
of being acceffaries in fuch black deeds.
Take heed therefore, that while ye con-
demn the Jews, ye condemn not yourfelves.
The vineyard is now with us the church
of Chrifl is taken from the Jews, and planted
amongft us. Fruits are required of us — the
only acceptable fruits of repentance^ f^^th^ and
living works : the facred Scriptures are as the
meffengers demanding them, and we miniftcrs
P 3 unfold-
214 On /fo P A R A B L E
unfolding thefe fcriptures, are as the fervants
of God fent to receive the fruits in their fea-
fon. If you defpife and rejedt thofe Scrip-
tures, difregard their holy inflrudlions and the
rule of faith and life which they propofe — if
you negled: to hear the minifters of your God,
the fervants of the heavenly King, demanding
fruit in their Mafter's name, — then alas ! then
like thefe hufbandmen you are ungrateful to
your Lord and God, and muft be efteemed in
his fight, like thoie wicked tenants who with-
held the fruits and abufed the fervants. More-
over, as the Scriptures offer to you eternal
life thro' Chriji^ as they point you to him,
and dired: you to partake of him in the holy
facrament — as there he himfelf invites you
and calls for fruit — oh that you would be wife
to confider, that while you negled that blef-
fed facrament, and come not there in true
repentance and faith, you are doing all you
can to caft the Son out of his vineyard and to
flay him : and like thefe hufbandmen, if you
continue to do fo, will be efleemed as mur-
derers of the heir ! For if they who dejpijed
Mofes's law died without mercy tmder two or three
witneJJeSy of how much for er funifl^mejit^ fippf^
ye^ JJ'mU he he thought worthy^ who hath trodden
under joot the Son of God, and hath counted the
b toed cf the covena?it wherewith he was fandfi-
ficd^ an unholy things and hath done dcjpite unto
the
Of the Vineyard. 2TJ
the Spirit of grace ? ----It is a fear fid thing to
fall into the hands of the living God ^ !
Awed by the dread of wh'ch. rr.vv v- i^e
our utmoft efforts to bring fortl. unto ( rod
l\\Q fruits oi his holy love , and in cber'iepre,
to his commands, do honour to b ' v.
ftricftiy conform to all the holy '^n -jxt cOrn
mands of his divine Gofpei, '1 ins i^ lu
way to be happy — ihis :n 'ht ^•
cure our fouls from the etc ..;,..
which will certainly fail on -he ungrateful and
obftinate finner, as was figured out by rhe ut
ftrudlion of the Jews. And this is the only
way, as to fecure our perfonal happinefs, fo
alfo to fecure the happinefs of om /late^ and
to difcharge our duty not only to ourfelves^
but our country : on which, inevitable ruin
mud indifputably fall, if the fervants of the
Lord of heaven, his word and meiTengers be
reviled, defpifed, and fcorned, if his Son him-
felf be mocked, call: out and crucified afrefh !
And all deadly fms are fo many murders of
Jefus Chrifi, It feems as if finners had con-
fpired to kill him by innumerable deaths.
The Jews killed him only, when he was mor-
tal : wicked Chriftians crucify him afrefh
even now that he is become all glorious and
immortal^ wicked Chriftians kill and caft him
gut of the vineyard, when they caft him out
*^eb.x. 31,
P 4 of
2i6 Oft the V A R A B L E
of their hearts, or deny him an entrance into
them.
To caft him out of our heart is to caft him
out of the vineyard, which he has purchafed
with his blood, and to take away the Ufe
which he had in us ! How many hearts
are guilty of this murder in the fight of God !
How many which are at leaft a prifon, where
yefus Chrijl is detained captive ! And if fo
great deftrudion overwhelmed the Jewifli
flate and nation for that one crime, what
may we imagine will overwhelm thofe per-
fons, and that place, who live in a con-
tinual crucifixion of their Saviour, by living
in continual fin — for to fin is to renew his
death, fince it was by fin only that he died ?
May the gracious Father of mercy give all
fuch a due fenfe of this moft important
truth : and may we, who are about to honour
the divine Redeemer ^% and who profefs his
faith and love, abound more and more in the
fruits of holinefs 5 and increafe in our zeal
and love to his eternal glory, as we find the
prefumption of finners increafe \ by their
negligence, be fi:irred up to more watchful-
nefs, by their contempt of the things of God
be more filled with thankfulnefs for our re-
gard to them — and by their reviling be ani-
f In the holy communion.
3 mated
Of the Vineyard. 2 17
mated to more fervent prayers, that ere it be
too late they may know the things which be-
long to their peace, and at length enjoy in
the knowledge of the love of God — that peace
unjpeakable^ which his children only know,
which is the foretafte of heaven, and the ear-
neft of future glory, ^c. Amen.
D I S-
DISCOURSE XVL
On the P A R A B L E
Of the T E N V I R G I N s*
Being the Subftance of two Sermons.
PART I.
St. Matthew xxv. i, 2.
T^hen [hall the kingdom of heaven be likened unto
ten Virgins y which took their lamps ^ and went
forth to meet the bridegroom' And five of
them were wije^ and five were foolifi,
f^W^W^ H E time of our Lord's minlftry
^ 'p ^ drawing to a conclufion, he labours
^ >; in this and the foregoing chapter,
k!^^^k to eftabhfli in his difciples hearts
the beUef of that fundamental article of the
cJ^rilM^n faith, '' his future coming to judge
the world, and to affign eternal blifs or mi-
fery
Of the Ten Virgins, 219
lery to the children of men.'* Having fully
informed them of the circumftances and ge-
neral leafon of his coming to deftroy the Jew-
ifh place and nation, that lively earneft and
ftrong figure of his future coming to judge
the v^orld — he pafTes, by a natural tranfition,
to a declaration of that dread event ; of the
watchfubicfs neceflary thereto ; and of the pu-
niJJjment confequent upon thofe who fliould
negleft fo to vi^atch, and prepare for their
Lord's coming. Therefore^ faith he, in the
former chapter — te ye alfo ready : for in
fiich an hour as ye think not^ the Son of man
Cometh^ not only to punifli the Jev^s, but to
judge the world. Who then is a faithful fer*
vant^ whom his lord hath made ruler over his
houfhold fo give them meat in due feafon ? Bleffed
is that fervant whom his lord when be cometb
fljallfndfo doing ; fo employed in his proper
fervice, and fo ready for his mafter's coming.
Verily I fay unto you^ that he fhall make him
ruler over all his goods. But if that evil fervant
fiallfay in his hearty My lord delayeth his com-
ing: andfojijall begin to f mite his fellow -fer--
vantSy and to eat and drink with the drunken ;
the lord of that fervant fJj all come in a day when
he looketh not for him^ a?id in an hour^ that he
is not aware of— and fhall cut him afunder^ and
appoint him his portion with the hypocrites z
there Jk all be weeping and gnaflding of teeth.
And
220 On the PARABLE
And then, fays our Saviour, at that timc^
when the lord ("hall thus come to judge and
punifh the wicked fervant, then fliall the
kingdom of heaven, the Gofpel kingdom, in
the laft difpenfation of it, when the kingdom
of grace is about to be fwallowed up in the
kingdom of glory — then fhall the kingdom of
heaven be likened unto ten virgins, which
took their lamps and went forth to meet the
bridegroom. And five of them were wife,
and five of them were foolifh. They that
were foolifh, as a proof of their folly, took
their lamps indeed, but they took no oil in
their veflfels with them. But the wife, as a
proof of their prudence and wifdom, not only
took their lamps^ but took oil in their veflels
with their lamps ; as knowing that the com-
ing of the bridegroom was uncertain, and that
they might probably have long to wait. And
as they fuppofed, fo it happened : the bride-
groom tarried and came not fo foon as they
expelled : and while he tarried, they all
numbered and flept. And at midnight, there
was a great cry made. Behold the bride-
groom Cometh, go ye out to meet him
Upon which all thofe virgins arofe from fleep,
and trimmed their lamps. And the foolifh
faid unto the wife, *' Give us of your oil, for
our lamps are gone out j and we have no oil
in our veffcls to trim them." But the wife
anfwered,
Of the Ten Virgins. ia t
anfwered, faying, "By no means; there will
not be enough for us and you * : but go yc
rather to them that fell, and buy for your-
felves." And while they went to buy, the
bridegroom came, and they that were ready
went in with him to the marriage, and the
door was fhut. Afterward came alfo the other
virgins, faying, Lord, lord, open to us. But
he, from within, anfwered and faid unto
them. Verily I fay unto you, I know you
not.
Watch therefor Cy faid our Saviour, clofing
the parable, watch and be ye always ready,
for ye know neither the day nor the hour wherein
the Son of man cometh. Upon which he de-
livers a fecond parable to the fame purpofe,
concerning the talents, the more forcibly to
incite men to a due: preparation for his com-
ing, by an improvement of the gifts and
graces beftowed upon them — and after having
finifhed this, heroes on to give a moft awak-
ening defcription of the procefs at the great
day, whereby we are plainly diredled to the
true meaning and import of thefe parables,
and as plainly taught the utter unprofitable-
nefs of a bare froje/fion of Chrifi^s faith without
works of mercy and charity — which alone,
we perceive, are renumerated on that day, I
was an hungred and ye fed me 5 and for the
want
222 O;^ //&^ P A R A B L E
want of which only — not for notorious crimes,
and open offences the wicked are fentenced
unto everlafting fire- — / was an hungred and ye
gave me no meat,
I have been the larger in confidering the
connexion of the pr-icnt parable, becaufe by
this means, we ihall more eafily arrive at its
general fcene and defign, and be better able
to explain it, as well as to underftand that im-
portant pnrt of fcripture which ftands in con-
nedlion with it. From thence it is evident that
the general fcene of the parable is to flievv us,
that a bare profeflion of the gofpel v^ithout the
works of holinefs will ftand us in no ftead at
the laft day — that faith without good works,
a lamp without oil and light, a life without the
fruits of the fpirit,— will leave us in darknefs,
at the coming of Chrift, — for which coming
if we would be duly prepared, we muft fo
watch, as to do the works of him that called
us, and to be found in the fervice of the
mafter that employs us — fo watch, as to have
oil in our lamps, ready to difFufe their light,
when the great cry of his coming is heard.
This obferv'd, 1 will go thro' the parable
and explain it, in its feveral parts, fo far as the
comparifon will admit; and afterwards make
fuch remarks upon it, as fliall ferve by God's
grace, to ftir us up to a zealous preparation
for our Lord's comingj to a due care, that we
provide
Of the Te?i Virgins. 223
provide oil in our veffels, abound in the love
as well as.profefs the gofpel of Chrift; for
otheru^ife vain will be all our profeflion : to do
no evil is not enough for a chriftian; that is
but half of his charader; he muft abftain from
evil, and do good : and if while he is careful
of the one, he is deficient in the other; he
will find his faith in the laft day but as a lamp,
without oil : incapable of fhining forth, and
therefore hehimfelf willbe incapable of entring
with the bridegroom, into the marriage feaft.
For then, fays our Saviour, at that great day,
when everlafting life or death muft be ad-
judged to all, — then/Ijall the kingdom of heaven
be liken d unto ten virgins — which took their
lamps and went forth to meet the bridegroom. — »
In order to underftand this parable, we muft
remember, that here is an allufion to the
cuftoms of the jewifli marriages— as well as
thofe of the other eaftern countries. *' With
them it was ufual, for the bridegroom to bring
home his bride in the evening, fooner or later,
as it might happen. And that fhe might be
received properly at his houfe, his female
friends of the younger fort were invited to
come and wait with lamps, till fome of his
retinue, difpatch'd before the reft, brought
word that he was at hand ; upon which they
went forth with their lamps trimmed and
burning, to welcome him, and conducfl him
with
*•
154 0;^ //&^ P A R A B L E
with his bride into the houfe. For which they
had the honour of being guefts at the marri-
age feaft, and of fharing in the'ufual fefti-
vities of the occafion/' *
To ten fuch virgins our Saviour compares
the candidates for the heavenly kingdom, the
complete number of all chriftian profefTors:
he fpeaks of ten^ becaufe this was the general
number appointed to wait upon the bride-
groom, in which as the Fathers have fuppofed,
there feems to be no foundation for any fur-
ther and myftical fignification ; -f- ~r- and he
compares profelTors to virgins for no other
reafon, than becaufe the allufion in the para-
ble fo required it — To ten fuch virgins all
chriftian profefTors may be liken*d,who taking
the lamp of chriftian profeflion go forth to meet
the bridegroom — that is, prepare themfelves,
as candidates for the kingdom of heaven, and
delire to be admitted with Chrift the celeftial
bridegroom into that kingdom of heaven. —
Every one, in the chriftian communion, (for
to fuch only the prefent parable, is addreft)
takes the lamp of the chriftian profeflion, and
goes forth to meet the bridegroom, by being
* See Grotlus^ Macknlght and the other commentators
and Gerhard %\\2irmony^ p. 583.
-j- Tif« is the number o^ perfeSfion : and therefore u fed
to expreG the cofnplete number of chriftians — and thus fay
many of the firft expofitors. See Gerhard's harmony,
ad-
«•
Of the Ten Fir gins, 225
admitted into the church by baptifmy and
thereby made at leaft a member of Chrifi's out-
ward communion— as he will be of the in-
ward, if he takes care to fulfil his baptifmal
vow^ — to provide oil in his lamp.
But the cafe of Chriftians is reprefented to
us, by this of the virgins ; half of whom only
were wife, and the other hdM foolijh. There
is and ever will be a mixture in the church,
till the great day of feparation comes ^. The
folly of the foolifli is feen herein, that they
took no oil in their veflels with their lamps j
while the wife took oil, together with their
lamps — that is, the foolifli Chriftian profef-
fors, content with the bare lamp of a pro-
feffion, think not of providing it with the oil
of divine grace, the fruit of which is a life of
holinefs. Whereas, the wife, knowing well
that without oil a lamp will fpeedily be extin-
guiflied, that without love and holinefs, faith
will ftand them in no ftead, take care to fup-
ply themfelves by all the means, with a plen-
tiful fupply of divine grace -, and to fliew forth
in their lives, all the fruits of the Spirit, all
the works of love and charity -f-. Oil is, thro'
* So Gregory the Great : there are goodouly in heaven,
bad only in hell : this ftate admits a mixture of the citizens
of both cities. Homily on Matt.
f Thus the beft of the fathers expound this particular.
The learned reader may refer to them : Gerhard hzs col-
lecfied them together in his Harmony, p. 583, and %o him
N0.16.V0LJV, Q the
226 On f /5^ P A R A B L E
the Scriptures made an emblem of divine
grace, of the holy Spirit : Chriji was fo called
becaufe he was anointed with that holy otl^,
and we are therefore called Chriftiaiis, or per-
fons anointed with the divine Spirit of God.
And as it is oil which caufes a lamp to burn
and caft forth its light around -, fo is it the
My Spirit only, which enables Chriflians to
tfliew forth their works in a holy converfa-
tion, and to witnefs the fincerity of their faith
by the goodnefs of their lives. And hence
our Saviour faith, Let your light fo SHINE
before nien^ that they may fee your good worksy
and glorify your Father who is in heaven, A
bright fhining lamp can as well be hid, as a
Chriftian whofe faith fliines forth -, brightly
witneffed by a holy life, and by all adts of
love to God and to man. And a Chriftian
can no more fo {hine without the grace of
God, than a lamp can fliine without oil :
and juft as ufelefs as a lamp would be, forever
deprived of oil, fo ufelefs and vain is a Chri-
ftian profeflion without the light of holinefs?
the light of all good works, iht fruits of the
Spirit, teftifying the fincerity of faith.
It happened, that when tbefe virgins thus
differently fupplied, had fet out upon the fame
errand, that while the bridegroom tarried, they
alljlumberedandjlept', that is, all Chriftians,
f Of the fame import is the word Mejfiah, the anointed,
good
Of the Ten Virgim, 227
gbod and bad, fincere and hypocrites, thoft
who really love and wait for the bridegroom,
and thofe, who only profefs to do fo ; all lie
down together in the fleep of death : all, while
the bridegroom delayeth his coming, flumber
in the grave — and fleep till the great call that
fhall awaken them to different fituation?.
Some expound this particular in the parable
of a fpiritual fleep and flumber; which they
fay is apt to creep upon the befl: of Chri-
flians, as well as the mofl: carelefs : and tho*
fincere Chriftians do not perfedlyy?^^"^ in the
night of fin ; yet, they will have it, that they
flumber^ are apt to nod, and not to watch
duly : it is indeed but too true, and we have
all abundant experience of it, that however
willing the fpirlt may be^ the jlejh notwith-
ftanding is "weak: and the cares and troubles
and perplexities of a wicked, vain and vexa-
tious world, joined to the treachery of our
own hearts, are but too apt to deaden the fpi-
ritual vigour of the foul, and to fhake us in
our befl: refolutions. But I apprehend, as the
parable immediately refers to God's dealings
at the lafl: day, this expofition cannot have
place, neither can this be the meaning of the
prefent circumfl:ance, as the connexion of the
parable above-given clearly fhews — and as
the next circumfliance feems to prove beyond
0,2 a
228 On the ? ^ R A B L E
a doubt, which is by all commentators under-
flood oi Chrifl's coming to judgment.
For at midnight there was a great cry made^
behold the bridegroom corneth^ go je out to meet
him. The Jews have a tradition, that Chriji's
coming to judgment will be at midnight :
certain it is, it will be at a time, the moft a-
larming, and leaft fufpe^led. The great cry
will then be heard throughout the ends of
the earth ; the trumpet {hd\\ founds and the
mighty archangels voice pierce thro* all the
corners of the world — Beboldy the bridegroom
comethy go ye out to meet him.
All muft then arife, good and bad : all men
(hall be awakened, and all will then begin to
think how they may prepare themfelves for a
happy admiffion into the kingdom of heaven.
7hen all thefe virgins arofe, and trimmed their
lamps — when the foolifh perceived their folly :
their lamps were gone out, totally extin-
guiflied — and they had no oil to fupply them
with — no oil from whence to caiife them to
Jhine* So the hypocrites hope fliall perifli.
But the wife were in better cafe ; they had
oil in their vefTels : but none to fpare— — -for
when the foolifli virgins would have pro-
cured fome from them, they tell them of their
fears, that /here would not be enough for
both, and advife them to go and buy for
themfelves.
Herein
Of the Ten Virgins. 229
Herein we have reprefented to us the dif-
ferent ftates of nominal profeiTors and fincere
Chriftians on that day : thofe who upon earth
have only had the bare lamp of a profeffion,
who have been admitted indeed into Chrifl^s
church and faith, by baptifm^ who have been
called Chri/tianSy but not lived agreeably to
the precepts and examples of their Mafter,
who have not been felicitous to gain the oil
of divine grace by a conftant ufe of the means
appointed, who have not been careful to let
the light of that grace {hine forth in all good
works ^ — thofe who have been contented
with a merely negative righteoufnefs^ with fuch
a juftice and honefty, as heathens boafted of>
to whofe charge no grofs fins can be laid, while
at the fame time no good can be fpoken of, as
a fruit of their faith : fuch are they who in
this parable are reprefented by the foolifh vir-
gins— and like them they will fare 3 while
they read their folly in the prudence and hap-
pinefs of the wife, whofe zealous endeavours
to flock their lamps with divine oil upon
earth hath perhaps been their mockery^ but
will now be their fliame and condemnation ;
for none are fo great rjiockers upon earth, fo
great defpifers of real living Chriflianity, as
thefe hiTit for 7nal da?' k- 1 amp bearing profeiTors.
It is generally fuppofed, that the particular
of the wife virgins advifmg the fooliflu to go
Q 3 and
239 On //J^ P A R A B L E
and buy oil, is nothing more than a circum-
ilance necefTary to accommodate and carry on
the parable, while it teaches us the impofii-
bility of transferring good works "^^ : for it
will then be too late to think oi buying •, now
only is the time, when we may come to God
and to Chrijl^ by the Go/pel, and the 772ea?2S of
grace, and there buy the divine oil, which
will never fail us, without ?noney and "without
price. Nay, we are counfelled and exhorted
to do fo : if we defpife thefe counfcls and re-
je6l thefe exhortations, while they may be
ufeful, our cries and widies will be as furely
rejeded another day — and our vain attempts
to purchafe, wlien the bridegroom is coming,
will caufe us forever to be excluded from his
kingdom.
For while thefe foolifli virgins went to buy,
the bridegroom came : and the wife, who were
ready, their lamps trimmed and burning,
went in with him to the marriage — happy fa^-
voured virgins — and behold, the door was Jlmt,
Afterward came alfo the other virgins, they
found their way to the door, tho' their lamps
were extinguifhed, and they could get no oil
to light them -f-, and with great importunity
* See the beginning; of the next fermon.
f This was impoflible : and therefore it is onjy faidjWith
a beautiful propriety in the parable, ver. ii. Jfterward
came aljo the other virgins, faying^ Lord^ Lord, open to us.
they
Of the Ten Virgins, 231
they cry, Lord^ Lord^ open to us. But he an-
fwered and faid, Feri/y I fay unto yoUy I know
you not — you attended me not, you are ftran-
gers to me —the door is (hut — and entrance
for ever denied. Very fimilar to this is a paf-
fage in the xiiith Chapter of St. Luke^ ver. 24.
Strive to enter in at the ftrait gate ; for many,
I fay unto you, vjiWfeek to enter in, as thefe
foolifli virgins did, and fliall not be able
when once the mafter of the houfe is rifen
up, and hath fliut to the door, and ye begin
to ftand without, and to knock at the door,
faying, Lord^ Lord^ open unto us : and he {hall
anfwer and fay unto you, I know you not,
whence you are : then fl:iall ye begin to fay,
we have eaten and drunk in thy prefence, —
we have taken our lamps, and gone forth to
meet thee — and thou haft taught in our ftreets.
But he ihall fay, I tell you, / know you noty
whence you are 5 depart from me all ye workers
of iniquity, which all thefe eminently are,
under the Chriftian difpenfation, who are not
workers of good, nor obedient to the com-
mands of Cbrijl, There fhall be weeping and
gnafliing of teeth, when ye fliall fee Ahrabamy
Ijaac and Jacob, and all the prophets in
the kingdom of God, with all the wife vir-
gins, and you yourfelves caft out. Such will
be the miferable condition of all formal pro-
feffors, of all who (hall be excluded, like
Q_4 . thefe
232 On the PARABLE
thefe fbolifh virgins, from the eternal mar-
riage feaft ', of all who while they have oppor-
tunity, negleft to fill their veflels with oil,
to gain the divine grace, and to abound in all
works of faith and labours of love I
li'atch therefore *, fays our Saviour, what I
fay unto one, I fay unto all, watch therefore,
that ye may be found ready, fince ye know
not the day nor the hour when the Son of
man cometh, He cometh to judgment with
regard to us, whenever he cometh to us by
death— whenever we flumber and fleep, till
his great and mighty call in the cold grave*
And as that day is moft uncertain, fince we
know neither the day nor the hour of the Son
of man's comings—and fince, when once he
comes, if we are found unprepared, all la-
bour to prepare will be fruitlefs — let us ac-
cept his kind and generous caution 3 and
make our whole life a conftant preparation
for the meeting of our bridegroom. The
only way duly to watch and to be ready is, as
we learn from this parable, to provide our
lamps with fufficient oil -f* : is to caufe our
faith to fhine by the light of good works ^
the only fupply for which can be had frorn
* This command of our Saviour is frequently repeated
in the Gofpel, upon which one obferves, nunquam fails
dicitur^ qi-cd nunquam fails difcitur. That can never be
faid too much, which we never can learn too well.
t See this confidered at large in the ntxtfermm,
-^ the
Of the T'en Virgins. 233
the oil of divine grace, without which the
light of our lamp will be extinguifhed, and
we fhall at length be left in the dark, only with
the foul, ofFenfive fmell and fmoke of an un-
profitable profeffion.
You cannot but obferve, that thefe virgins
differ in no refpeds fave this ofie : they are all
called virgins — they all took lamps — they all
went forth to meet the bridegroom — they all
numbered and flept — they all were awakened
and arofc they all prepared to trim their
lamps -but the great and only difference,
which fo materially diftinguiflied them, was,
with thtfooli/h the want of oil in their veffels,
was with the wife the poffeffion of that oil.
And this is the only thing that can diftinguifh
true 2iV\i formal ChnK\2in% : both are called by
the name of Chriji — both bear the lamp of a
profeffion — both are baptized, both candi-
dates for immortality both die and are laid
in the fleep of death — both will be awakened
by the laft trump — but then the material dif-
ference will be found, while thefe fliall hear.
Come ye ilej/ed of my Father^ receive the king-
dom prepared for you Jrom the beginning of the
world : for I was an hwigred and ye gave me
meat ; I was thirfy and ye gave me drink — and
fo fliewed forth your faith by your living holy
works of mercy and of love — while thoie fliall
hear — Depart ye curfed into everlafling fire pre-
pared
234 On tbe ? ARABLE
pared for the devil and his angels : for I was an
hungred ^nd ye gave me no meat — thirfty and
ye gave me no drink — profeffing my faith only,
but deftitute of that love and charity to your
brethren, which is the fure charafteriftic of
all my difciples : for he that loveth not his
brother, whom he hath feen, how can he
love God whom he hath not feen ? And
whofo hath this world's good, and feeth his
brother have need, and fhutteth up his bow-
els of cocnpaffion from him, how dwelleth
the love of his brother,, and of confequence,
the love of God in him * ?
Thus then I have explained the parable to
you, and muft omit the remiarks I intend to
our next meeting. Till which time, be it
ours carefully to provide for a better meeting,
a meeting with our glorious Lord — to provide
for the coming of our Saviour in the clouds :
and to fee that we bear not an empty lamp
only, are not Chriftians merely in name, but
Chriftians in heart and in life — and to obtain
this divine oil of the Spirit, let us now go to
them that fell, and buy — let us be careful to
examine ourfelves with regard to our baptif-
mal covenant, to fee whether as we have been
baptized with vt^ater, fo we have alfo been
baptized with the Holy Ghofl: ; — whether as
admitted into the outward pale of Chrift's
* I John ill. 17.
church,
Of the Vineyard. 22 S
church, we are by a due performance of our
baptifml covenant, ingrafted as living mem-
bers in him — whether as earneAly defirous of
his grace v/e omit no opportunity to obtain it j
more efpecially by frequenting the blefled
communion, the moft plentiful cbmel of di-
vine grace. And let us be efpecially jealous
over our own fouls, that we be not found for-
mal frequenters of that bleffed communion —
but let us carefully examine from time to
time, how we have improved in grace, how
we have performed our promifes there, to a-
mend and advance — whether we are lefs and
lefs worldly, lefs and lefs uncharitable, lefs
and lefs luftful, lefs and lefs ambitious and
vain — whether we love God more and more
— whether we find the love of our neighbour
more and more increafed — whether we find
our love of holinefs and our defires to be dif-
folved and be with Chri/i, daily advancing and
quickening into perfection *. Thus fhould
we
* 'Tis furprifing that this fhould not be the longing de-
fire of every Chriftiaii— But alas, while our faith is fo dim,
and our pra^ice fo languid, no wonder, that, which
fhould affe6t us with peculiar joy, becomes rather a mat-
ter of terror! Juft with fuch ardor, as the bride experts
and longs for her beloved bridegroom's approach, fhould
the true believer long for his foul's only beloved --Cd/,v/^,
Lord Jefus^ come quickly ; fhould be the fervent, devout,
continual afpiration of the heart. But all that I can fay on
this fu: jiccl is alre^idy expreft fo much belter by the good
Bifhop
236 On tk T ARABL E, &c.
we be follicitous and careful in our enquiries
after the fupplies of grace — not content merely
to fland flill, and to remain from year to year
the fame, the fame trifling, vain, worldly,
uncharitable, cenforious, and envious profef-
fors — but zealous to pluck all thefe evils from
our hearts, and to implant there all the fair
flowers of paradife, all the fweet graces and
holy affedtions, that make the foul indeed the
kingdom of God, and transfufe an ineflfable
fweetnefs and happinefs into all our life and
converfation. — Let us then be more than or-
dinary zealous to increafe in holinefs, and in
all good works, that we may not only adorn
the profeflion of our God and Saviour, but
be found happily prepared with our lamps
trimmed and burning, when the bleffed Bride-
groom calls, and gives us a glorious admif-
fion into his everlafting joys. — Which, &c,
Bifhop Patrick^ in his work called, '* The glorious Epi-
phany, with the devout Chriftian's love to it," that I can
da my reader no greater kindnefs than recommend to him
s ferious perufiil of that excellent book. See 2 Tim. iv. 8..
D IS-
DISCOURSE XIV-
On the PARABLE
Of the Ten Virgins.
PART II.
St. Matthew xxv. 13.
Watch therefore^ for ye know neither the day^
nor the hour^ when the Son of Man cometh.
3eC)^)@C)eC^ T Paul tells us, that, without hoU^
O 5 M nefs 710 man fhall fee the Lord: and
yk )§C our Saviour declares, ^^X, not every
)^MmMM one who faith U7tto hiniy Lordy Lord^
fiall enter into the kingdom of heaven : but he that
doth the will of his Father who is in heaven .
which great and important truths well delerv-
ing the ferious meditation of all profeflbrs of
Chriftianity, are fet before us in the prefent
parable
238 On the V A R A B L 1£
parable of the ten virgins ; the immediate re-
ference of which to the awful tranfadlions of
the laft great day, is plainly difcerned, from
the particle then, which connects this parable
with the former chapter ; and from the par-
ticular account of the general judgment given
by our Saviour in the fubfequent verfes* This
I obferved, in a former fermon on the fubjedt,
when in explaining the feveral circumftances
of the parable, it was fhewn, that by the king-
dom of heaven is meant the Gofpel-kingdom,
the kingdom of grace in its laft difpenfation,
when it is about to be fwallowed up in glory :
by the ten virgins are meant the complete and
general number of all Chriftian profeflors —
the church of God upon earth, mixed with
good and bad : by their taking their lamps and
going forth to meet the bridegroom, (an allu-
fion as was noted, to the cuflom and manners
of the Jewifh marriages) is meant, their tak-
ing upon them by baptifm, and their leading
their lives in the outward profeffion of the
Chriftian faith — by the bridegroom is meant
the Lord Ji^Jus, the everlafting bridegroom of
his fpoufe the church — by the foolifh virgins
are meant, mere profeflors ; fuch as are Chri-
ftians only in name, who have a /amp without
oil, faith without love : — by the wife virgins
are meant real Chriftians, who to an out-
w^ard profeffion join inward holinefs, who
Jiave
Of the Hen Virgins, 239
have not only the form, but the power of god-
linefs, and faith which works by love, a life
beautified by the fruits of the holy Spirit ;
whofe gifts and graces, particularly, are fi-
gured out to us by the oil. By the flumber
and fleep of them all — wife and foolifh, is
meant death, the common lot of good and
bad. By the midnight cry to go forth and
meet the bridegroom is meant, the laft aw-
ful cry to come to judgment, the archangels
trump and the voice of God. By the follici-
tude of the foolifh virgins — the difcovery
v/hich nominal profeffors will make too late,
of their deficiency in holinefs. By the re-
proof of the wife is (hewn, the impoflibility
of any transferring of good works from one to
another, and of confequence the abfurdity of
the paplfts dodtrine oifiipererogation : fince no
man at that day will be found to have more
than enough for himfelf *. By the admif-
fion of the wife into the marriage-feaft, is
meant the happy entrance of true Chriftians
into blifs eternal with their all-glorious bride-
groom ; and by the exclufion of the foolifli,
the everlafting banifhment of the ftrangers to
true holinefs, from that blifs and kingdom. —
Such is the parable,
* See Abp Ti Hot/on s Sermon on the prefent parable,
who confiders this particular at large.
* The
240 Onfl^eP A R A n h E
The plain praftical inference which our Sa-
viour draws from thence is this - Watch there-
fore, for ye know, neither the day nor the hour
wherein the Son of man comet h. And upon
this I will dwell principally at prefent, fliewing.
you,
Ift, From the tenor of this parable, what
our Saviour means by this command to us,
Watchy which as being of great importance,
he delivered in the former chapter alfo, ver.42.
and enforced with the fame motive — Watch
thereJorCy for you know not what hour your Lord
doth come — and in St. Mark^ chap. xiii. ver.35.
he gives the fame command and urges the
fame reafon — the uncertainty of the mafler's
coming — Take ye heed, WATCH and pray, for
ye know not when the time is. For the Son of
man is as a man, taking a far journey, who
left his houfe and gave authority to hisfervants,
and to every man his work, and commayided the
porter to watch : watch ye thet^efore, fr ye know
not when the majler of the houfe cometh -, at even,
or at midnight, or at the cock-crowing, or in the
morning — lefi coming fuddenly he find you fleep-
ing. And what I fay unto you, I fay unto ALL,
WATCH. His apoflles alfo, are earneft in
exhorting us to the fame duty, Watch ye, faith
St. Faid, f and f oft in the faith, quit you like
men, bejlrong. Let all your things be done with
charitv.
Of the Ten Virgim. ^^4!
tharity. And behold^ faith Chrift, in the Re-
H)elation, I come as a thief, Blejfed is he that
ivatcbeth^ mid keepeth his garments *, le/i he
walk naked, and they fee his fiame. From all
which paflages the importance of this duty of
Watching is abundantly clear, the nature and
extent of which having fhewn, as taught us
by the prefent parable, I will,
lid, Endeavour to enforce it by our Lord's
own motive, the uncertainty of his coming, ,
the bleffednefs of being found fo doing, and
the danger of the contrary ftate,
Ift. We (hall beft underftand what is meant
by this command of our Lord, to watch^ or as
he exprefles it in the foregoing chapter, to be
ready^^xi we furvey the different condud: of
the wife and foolifh virgins; the former of
whom really 'Watched, and were ready when
their Lord came ; the latter of whom watched
not, and fo were not ready. It is evident^
that in this parable, watching is not oppofed
to jleeping : the virgins aiifMmhered ^.nAf^fpt :
and of confequence if that referred to a Ipi^
ritual Jlumber^ to a decay and decreafe in duty,
none of them could properly have been fdid
to watch. But this, as I obferved, mufc of
neceffity refer to the fleep of deaths from
* See chap. xvi. 15, comp. xix. 7,8.
VoL.IV. R which
242 O^tbeFARABLE
which they were no fooner awakened, than
the wife ftood in their /before- provided readi^
nefsy and fo entered in with the bridegroom.
Of confequence therefore their njcatcbing con-
filled in what they had done, before they fell
afleep : and this was '^ providing fufRcient oil
in their vefTels to keep their lamps burning."
By which particular, as was before fhewn, is
meant, '* their adorning their faith with all
the works of love, all the fruits of the Spirit,"
fruits which never fail 5 love, which fhall ne-
ver be extinguifhed \ the* the faith on which
it w^as built, fhall be loft in y?^i6/, and the ^^/f,
by which it was animated fhall fweetly ceafe
in enjoyment. For hve^ faith St. Faul^ never
faileth *.
To watch then, as thefe wife virgins did,
and fo be ready whenever the bridegroom
calleth, is to take care that our faith be ani-
mated by divine love, that the light of divine
grace fo fhine forth to adorn our profeffion,
that men jeeing our good works ^ may glorijy our
Father which is in heaven.
The holy Spirit is the fountain and life of
all good works 5 it is impoffible for Chriftians
to be holy without his fandifying prefence j
juft as impoffible as it is for a lamp to give
light without oil: the holy Spirit is that to a
Chriflian, which is oil to a lamp : and a Chri-
^^ iCor. xiii. 8.
ftian,
Of the Ten Virgins. 24.^
ftian, without the fruits of that Spirit, is juft
as ^Wand dark and i(fe/e/s, as a lamp without
oil, and fo without h'ghL And hence you
may clearly fee how vain a profeflionof Chri-
ftianity is, without thefe good works, with-
out thek fruits of the Spirit : there can be no
medium : the wife virgins had oil ; the fooHfh
had none : to one or other of thefe parties
muft all of us of neceffity belong ; if we have
not the oil of divine grace, if we have not the
Spirit of C/ori/i, if we do not manifeft his
fruits in our lives ; it is in vain to depend upon
mere harmleffnefs, doing no evil, and fuch
like delufive pretences, wherewith the enemy
of mens fouls fooths but too many into ever-
lafting deftrucftion ;— the foolifh virgins were
excluded for no other caufe, but the want of
oil, the want of holinefs, the want of thofe
good works, thofe gifts and graces, which
teftify the divine Spirit dwelling: in us.
And it concerns every man ferioufly to con-
fider, that in the awful procefs at the laft day,
which is reprefented by this parable, and
which is the beft expofition of it as ex-
plained in clear terms by our Saviour, at the
end of this fame chapter, that nothino: is
brought m evidence to condemn the wicked,
but the want of this oil, the want of this holi-
nefs, and the want of thofe works of love
and mercy, which are the fruits of the Spirit,
R 2 and
244 0« the PARABLE
and the only e idences of our true chrifti-
anity.
To this agrees what St. P^«/ fays, as men-
tioned at the beginning of the difcourfe :
Without holinefs no vian pall fee the Lord, This
holinefs is * a complex virtue, made up of all
the duties and graces which adorn the chrifti-
an profeilion, and the bleffed Spirit is the alone
worker of it in our hearts. He is properly
called the fanBiJier, as his office is \.o fanBifyy
or make all believers holy. And a continual
attention to the great bufinefs of our fouls
JanEiification by this bleffed Spirit, is truly and
properly that which is meant by chriflian
watcbfulnefs. He, that is fo fandified by the
indwelling Spirit of his God j he who is made
holy thereby, and in whom the fruits of this
Spirit are found ; he is always ready, whenever
his mafter cometh. His lamp is provided
* The holy anointing oily poured on the hlgh-prieft, was
a mixture of various <2rff//7^//Vj, as you will read in Exodusy
XXX. 22, ^c. and being thus a compound ointment was
typical, not only of the holy Spirit, but aifo of its fruits
and effe^s : or of that compound virtue called holinefs^
which is the effecSl: cf the holy Spirit living in and fan£ti-
fying us ; and is made up of all thofe fweet tempers and
heavenly graces, which were in Chrifl formed in him by
the holy Ghoft, and which alfo mud be formed in every
c'hriftian by the fame divine power/' There are various
particulars relating to this ointment^ much deferving our
contemplation, but this more efpecially, that if any one
attempted to make a compound like it,he was abfolutelyto
be cut off from the people. See verfe 33.
with
Of theTenVirghn. 245
with oil, and whenever the bridegroom calls,
with that lamp fo (hining forth, he fliall enter
with him into the eternal marriage fcaft.
2. How then it may be aiked, fliall we gain
this divine oil, where fhall we go and bu^r,
how fhall we obtain the grace of this bleffed
Spirit ? — oh that ye were all really as folicitous
to obtain the divine Spirit, as this queftion is
reafonable and becoming thofe, who without
his gracious influences (hall never enter into
the eternal marriage feaft — -for if any wan have
not the Spirit of Chrift, he is none of his — if
any man be not fealed with this^^W* of the
living God, he cannot be known of him, and
will furely hear from him at that day. Verily
I fay unto yoii^ I know you not, 'Tis then
moil highly reafonable for creatures of a day
like us, to fecure to ourfelves this blefTed ear^
neji of our future inheritance.- And an
humble defire^ joined with earneft prayers for
the gift, will never fail to bring this bleft in-
habitant to our breafts, for our bodies are his
temples ; and 'tis with grief that he leaves
thofe habitations, beloved by him, and pur-
chafed by the blood of that redeemer, who
gave this good gift unto men i and who hath
told us to our comfort, ij ye then being evil^
know how to give good gifts to your children^ how
* See Ephejuins i. 13. compare Revelation vii. 3.
ix. 4 &c.
R 3 much
246 On //;^ P A R A B L E
much more Jhall my heavenly father give the holy
Spirit to them that ajk him — ? Come to that
heavenly father with earneft petitionr, and
walk with him, by removing all fin from that
dwelling, where you defire his Spirit to dwell,
and be affured, that his promife fhall never
fail. — But exped not that Spirit, never look for
his grace, if you live in the open pra6lice of
any of thofe fins which are contrary to his
nature, more efpecially to his holinefs and love :
he is a holy, and he is a loving fpirit, and all
zinholinejsy and uncharitablenefs above any
thing, muft and doth above all things grieve,
refift, and if perfifted in, will totally quench
him — If therefore you defire this Spirit to
dwell in you *, beware of all foul and filthy ini-
quity and uncleannefs : beware of all uncha-
ritablenefs, cenforioufnefs, and malice ; of an
envious, proud, and unforgiving fpirit 5 the
Lord of love and holi?2efs, be fure, will never
dwell in one abode with thefe. But as by
prayer^ and fincere defires, with a heart itt
againft fin, this holy Spirit may be obtained
to all our comforts, fo doth he vouchfafe alfo
to make the word read^ heard, and preach'' d^ a
powerful channel to convey his grace to the
foul, if that word be heard and read in meek-
nefs and love, and with a true and fingle inr
* ZtQ Q. Corinthians v\. 16.
tention
Of the Ten Virgins] 247
tention to all the poffible fpiritual profit that
can be derived from it.
But there is a third glorious mean and in-
ftrument whereby divine grace is conveyed to
our fouls — and one perhaps the moft profita-
ble of any : namely, that blefled feaft of love
to which we are continually invited by the
church, and where we cannot fail to be filled
with God's grace and heavenly benedidion,
if we come with humble fouls and rightly
difpofed hearts ! oh fuch fhall never be fent
empty away— the ftreams of holy love (hall
water and refrefh their fouls, and fo furnifh
them againft the future day, that their lamps
fliall be found trim'd and burning, and them-
felves be ready to enter with the bridegroom !
Happy they, of all others moft happy, who
communicate at this table with humble, low-
ly, loving and fincere hearts ! Miferable they,
who prefume to come thither with a finful,
unforgiving, proud and felf-fufiicicnt fpirit !
But moft miferable, of all men moft mifera-
ble they, who never come thither at all, who
rob their fouls of that divine and unfpeakable
comfort, who rob their fouls of an admif-
fion into Chriji's true communion here, and
of confequence his eternal communion here-
after ! bleffed Jefif, have mercy on them !
bleffed Jeju, awaken them ere it be too late !
blefted Jefu, have ccmpadion on their fouls,
R 4 and
248 On the? A R A h L E
and bring them in lowly repentance to this
altar and thy love !
3. Such are the great wf^;?^ of grace, which
God himfelf hath inflituted, and which ufed,
with due humility, and a fpirit of penitence,
can never fail to attain the end defired : con-
cerning which we cannot be too follicitous, as
without a happy fatisfadion that we have at-
tained it, we ihould never prefume to reft,
feeing if we are not fo found ready, if we have
not thi§ 0^'/ in our lanips, we can never enter
in with the bleffed bridegroom into his eter-
nal feaft of joy. But fome may fay, I have
long ufed thefe means, I have prayed, read,
heard, communicated, and yet am greatly
doubtful concerning my ftate, and yet dare
not pronounce that I have attained the end
defired- ? We may reply in the firft place,
that *tis happy to be thus anxious— 'tis a good
fign— too many alas called chriftians never
trouble their heads at all at this chief concern
of all mortals, and never think of enquiring
whether they have the grace of God or not.
But this doubtfiilnefs proceeds moft probably
from the weaknefs of your graces, and rrorn
your want of proper and conftant exaa:iination,
otherv'/ife the fruits of the fpirit, as delivered
in the fcriptures, are fuch that no man can
doubt, if he really has thcrn, and no man cai:^
deceive himfelf if he really has them not. St.
Paul
OJ the Ten Virgins. Z^g
Paul gives us this infallible criterion of our
ft ate — They that are after the fiejlo, faith he,
do mind the things of the fiejh : but they that are
after the fpirit do mind the the things of the
fpirit. Let us fee then what are the things of
xhtfejhy and what are the things of thefpirity
and we fhall immediately know whether we
are after the feJJj, or after the ^ir/t. And
of this in his epiftle to the Galatians he fully
informs us : The works of the flejh are manifejl^
which are thefe^ adultery^ forjiication^ unclean-
nefsy lafcivioufnefs : witchcraft and idolatry y of
which covetoufnefs is a foul fpecies : hatred^ 'va-
riancCy emulations ^ wrath ^ flrife^ feditionsy here^
JieSy envyingSy murderSy drunkennefsy revelings^
andfucb like : of the which I tell you before y as
I have alfo told ye in time pajly that they which
do fuch things y fijall not inherit the kingdom of
God. Now every man living can in a mo-
ment tell, whether he doth fuch things: and
as honeft confcience replies, fo he may be af-
fured of his ftate, and that if he continues to
do fuch things, as certainly as God is true,
one jot or one tittle of whofe word fl-jall ne-
ver fail, fo certainly fhall he never inherit the
kingdoni of God, but fliare the foolifli virgins
fate.
Thus it is eafy to tell whether we are after
they?<?/7j or not. It is no lefs eafy to tell, whe-
ther we are after thcjpint ; whether the Spi-
rit
zso On //7^ P A R A B L E
tit of Chriji dwells in us, and we are happy in
being his : For the fruits of the fpirit^ in
every believer, are love — the very foundation
of them all, holy love, that never faileth, and
whereof St. Paul gives you the charaders in
the 13th of his ift epiftle to the Corintbi"
am : joy, joy in God, joy in doing good, joy
in the hope of everlafting life — peace with
God, with confcience, and as much as may be,
with all men ; longfiiffering, patience under
all the afflidtions and troubles, which evil
things or evil men bring upon us — genilenefs
end goodnefs, a fecret and pleaiing kindnefs in
difpofitions and adlions, and an adual per-
formance of all good and kind offices, as far as
in our power, to others '.—fidelity * to God and
to man, in all duties, and in all relations and
offices; meeknefs, an humble pleafing lowly
fpirit, fetting nothing by itfelf, not eafily pro-
voked, and never provoking ; and temperance
m the ufe of all the creatures, never abufing
them by excefs, immodefty, and indecency.
Now as it is eafy for a man to tell whether he
is an adulterer, fornicator, or lafcivious — whe-
therheib a covetous man, who is an idoIattTy
loving the world, and the things of the world,
its luils, pleafures, and profits, more than
* This is rendered fa'ith in our bible : hwt fidelity feems
more diRinch'y to cxnreis the meanii^g of the word 'n-in?
in th.i.> place.
2 God J
Of the Ten Virgins, ' 251
God 5 whether he is angry, paffionate, quar-
relfome; whether he is proud, envious, heady,
high-minded -, whether he is a murderer, and
fuch is he that hates his brother * ; whether he
is afoul drunkard, a fihhy epicure, a nightly re-
veller, and a wanton chamberer, and a lover of
lin more than of holinefs : So is it on the
other hand eafy for a man to tell, whether
he loves God and his brethren, and as fo
loving, pays all duty to the one, and all adls of
kindnefs to the other ; whether he joys in do-
ing good, whether it is his meat and drink ;
whether he has peace and fweet repofe in his
confcience under the fenfe of God's wonderful
mercies in Jefiis Chri/i ; whether he is long^
fuffering^ patiently abiding all affii^lions, nay
and thanking God in the midft of them -, whe-
ther his behaviour and condudl is gentle, mild,
and difpofed to ads of beneficence -, whether
he is kind, tender-hearted, ready to forgive,
even as God for ChrilV% fake hath forgiven
him ; whether he is faithful in every ftation
to God and to man ; whether he is meek and
lowly in his own eyes ; and v/hether he is
temperate, moderate, chafte, and fober in all
things. *
No
* See Matthew v. 22.
* Downame in his Spiritual JFarfare^ p. ii6. fpeaks
well on this fubrd. " Would we then be ajfuved that
we are endued wiih the Spirit of God ? Why then let us
coiifider,
952 0/ /& P A R A B L E
No perfons living can deceive themfelves In
thefe marks : but let no man attempt to de-
ceive himfelf, or to fancy that he has them,
when really he has them not ; or to reft fatis-
fied without them, fince thefe are the genuine
fruits of the fplrit, hereby the Spirit is infal-
libly known as a tree by its fruit: and to what-
ever profeffions men may make pretence, of
whatever inward feelings and affurances they
may boaft, which the devil may feign, and
their conftitution encourage ; whatever they
confider, if our eyes blinded with ignorance are lightn-
ened in any good meafure with the knowledge of God's
truth ; if our fouls, polluted with the filth of fin, are
purged in fome fort from our corruptions ; if our cold
hearts are inflamed with the zeal of God's glory and the
love of our brethren j if our hearts, more hard than ada-
mant, and more inflexible than fteel, are foftened and made
obfequious to God's will ; and if the other members of
our body, which were benumbed, and as it were taken
with a dead palfy, be made nimble and a6live in the works
ofholinefs and righteoufnefs ; if we feel a fight and combat
between the flclh and the fpirit, the one {Iriving to lead us
captive unto fin, the other refifting, and drawing us out
of this captivity ; if the fins, which heretofore we have
loved, be now loathfome unto us, and the virtues which
■we have abhorred be delightful and pleafant ; and then we
may affure ourfelves, that it is the light of God's Spirit,
v/hich h th fhined upon us, it is this heavenly water, which
hath wafhed us ; vi is this divine fire which hath inflamed
us ; is is this precious oil that hath mollified and foftened
us, it is this Champion of the Lord of hofls which maketh
war againft our traiterous flefti and fubdueth the lufts
thereof; in a word, it can be nothing but God's Spirit,
which makes us hate that fin, which naturally we fo dearly
love, and to love virtue and godlinefs v/hich by nature is
(othfome and bitter unto us.
3 n^ay
Oj the Ten Virgins. 253
may fancy, if they have not thefe fruits,
they have not the Spirit; and if they have
not the Spirit — they are dead to Chriji^
he know^s them not—- and if he knows them
not they muft have their portion with the hy-
pocrites, where is weeping and gnafliing of
teeth : as in this ftate of mind, they will be
found by him off the watchy and fo will be
for ever rejedled by him, when he comes to
judgement, the uncertainty of which moft
certain event (hould be a powerful motive to
incline us always to be ready, and this is that
which I propofed
lid. To urge upon you, following our Sa-
viour's example, who hath enforced his com-
mand of watchfulnejs upon all men, with the
folemn declaration 5 that tbey knew neither the
day nor the hour when the f on of man comet k
But at fuch a time as they think not of,
the Lord will come ; and finding them thus
unprepared, finding them thus without oil
in their lamps, thus off their guard
how miferable will their cafe be— -how
vain all their endeavours to provide ! See
that emphatically painted in the foolifli
virgins ! When the awful cry was heard,
** behold the bridegroom cometh,'* then too
late they perceived their negled: — then too
late they found their folly — the door was for
ever fhut as they were unprepared, and no ad-
mi ffion
254 0/2 /i'^ P A R A B L E
miffion could for ever be given ! So when
the awful fummons (liall thunder in thine
cars, oh man — a fummons ever uncertain, yet
ever fure — when thou (halt hear, " Come to
judgment, come away,'* how milerable will
thy condition be to think, that thou haft no
holinefs, no good works, no true love, no di-
vine charity to urge in plea as a proof of thy
faithy and a token of thy love to Chriji. Truth
it is, thou haft born his name, been baptized
into his faith, heard his word, and made pro-
feflion of his religion, and yet never followed
his divine example, never conform'd thyfelf
to his glorious pattern, never thought it in-
cumbent on thee to obey his bleffed precepts,
and have never been foUicitous to gain that
holy Spirit, without whofe gracious aid no man
fhallfeethe Lord! alas, that ever thou waft
born, if fuch fhould be thy wretched ftate on
that day, depart thou curfed, will be all thy
comfort- «-i was an hu?2gred and thou gaveji me
no meat, will be thy dreadful condemnation.
Labour then to avert thofe unfpeakable evils,
gr-eater far than I can defcrjbe, by deter-
mining henceforth to add love to ihy faith,
and fo make it perfedt : you have heard the
necejjity of the inhabitation of the holy Spirit —
you have heard the means, whereby he is to
be obtained— you have heard the fure and in-
fallible 7narks of his dwelling in the heart —
Of the Ten Fir gins, 25$
go therefore, and refolve to pradtlfe— and you
will find your hearing not in vain in the
Lord.
God will abundantly flrengthen thofe, who
are fincerely dcfirous to do his will : happy
they, who live in conftant and uniform obe-
dience to it ^ they, like the wife virgins, found
ready when their Lord comes, Ihall enter with
him into joy eternal, and fo fiiall live for ever
with him. In expectation of which fpeedy
approaching blifs, Jiandjaji in thefaith^ my
beloved, perfevere in the good ways, watch^
quit you like men^ be Jirong^ and let all your af-
fairs be done in love. Fail not diligently to
continue in all the 7neans of grace, and to watch
carefully over your own hearts, conftantly
examining, and fearching for the fruits of the
Spirit in them. Obferve more efpecially how
great a ftrefs is laid upon love * : it is the very
* The devout reader fhould, in this view, moft care-
fully and frequently perufe that divine firft Epillle of St,
John^ where the evidences of our Chnftian ftate are fo
clearly laid dov/n. and marks fo fare and plain propofed,
that no man can deceive himfelf. It would be well, if all
Chriftians would particularly confider at prefent the doc-
trines of this incomparable Epiftle, and labour by the grace
of God, to form their conduit accordingly. Fewer di-
vifions in principle, and more zeal in practice would then
enfue. Strange dodrines would blu(h and hide their
heads, and the one ftrifc of all would be to excel in that
lovf^ which has its foundation in God's free love in Chrift
to us — IVe love hini^ hicavfe he fir ft loved us. God is love ^
nndhe tJh't loveth^ dvjelleth InGod^ and God in him!
fum
2^6 OntheP A k A B L E
fumand fubftance of a Chriftian's duty ; it is
that which ennobles and recommends all his
fervices; it is that which peculiarly diftin-'
guiflies the difciples of Chri/i ^ and it is fuch
that the want of this only, will render us,
tho' never fo wife, charitable, eloquent, and
zealous ; it is the want of this will make us,
but zs founding brafs and as tinkling cymbah"^
Let us be particularly jealous, that this holy,
long-fufFering, forgiving, patient, mild, bene-
ficent, fweet, lowly, tender-hearted love be
found in us, and (hewn in all our adlions.
Let us not deceive ourfelves by any means in
this refpe£t ; the want of it will be like the
want of oil to the foolifli virgins— let us there-
fore be careful even to beficge with our prayers
the throne of mercy for an abundant fupply
of this Spirit of love. Thus let us watch^
and then when the bridegroom cometh,
the cry proclaiming his approach will be
joyful to our hearts, full of love and tender
affedtion towards him : then will he take
us, as his beloved fpoufe to his immortal
bofom : and there we (hall enjoy at his right
hand an eternity of pleafures ; our bodies made
fpiritual, incorruptible and divine ; our fouls
raviflied v/ith the full fruition of his glory and
the knowledge of his marvellous works ; and
our heart and tongue continually engaged in
adoring his love and refounding his praife !
Since
Of the Ten Virgins* 2 -7
Since therefore fuch is our hope, fince fuch
are the joys prepared for us -, '^ let us not Jleep
as do others : but let us watch and be fiber. For
they that Jleep y Jleep in the night, and they that
be drunken, are drunk in the night. But let us
who are of the day bejober, putting on the breajl^
plate of faith af7d love, and J or an helmet the hope
ojjalvation. For God hath not appointed us to
wrath, but to obtain Jalvation by our Lord "J ejus
Chriji, who died for us, that whether we wake
orfleep, <we JJoould live together with him. —
Wherejore comfort yourfelves together and edify
one another : for the ti?ne is but Jhort : the
night is far [pent, the day is at hand. He that
/hall come will come. Amen. Even fo come^
Lord Jefus : come quickly /
Vol. IV. No. I ;• S DIS-
DISCOURSE XVIL
On the PARABLE
Of the Talent &.
Being the Subftance of two Sermons«
PART I.
St. Matthew xxv. 21.
Bis Lord j aid unto him. Well done thou good and'
faithful jervanf ; thou hafi been faithful over
a few thingSy I will make thee ruler over
many things :■ enter thou into the joy of thy
Lord^
fn^y^^'^ O fhew us more clearly the nature'
^ T ^ and duty of Chriftian watchful-
^ )^ nefsy to which he exhorts us at the
\iLy&i%ji conclufion of the parable of the
ten virgins, our Saviour inimediately fubjoina
another parable, wherein he reprefents to us
the
Of the Talents. 259
the different Charadters of 2i faithful znAJloth^
ful fervant, and the difference of their future
acceptation. Like the former, the prefent
parable is intended to flir us up to a zealous
preparation for the coming of our Lord, by
diligence in the difcharge of our duty, and by
a careful improvement of our fouls in ho!i-
nefs : as well as to unmafk fllU more fully
the vain pretences of hypocrites^ and to de-
xnonflrate that fair fpeeches and outward
form without the power of godlinefs, will
fland us in no flead at the lafl day.
Watch therefore, faid he, for ye know nei-
ther the day nor the hour, vvherein the Son of
Man Cometh. For that Son of Man is *— may
in this refpedl, his final coming to judge the
world, be likened unto a man travelling into
a far country, who called his own., tb? iJ/B;, fer-
vants, and delivered unto them his goods :
and unto one he gave five talents, a very con-
fiderable Sum, tho' it is not very eafy to af-
certain the precife value of a talent : (the mar-
gin of our Bible informs us^ that a talent is
better than 187 pounds of our moneys) to
another fervant he gave two talents, and to
* The reader will obferve that in our tranflation the
pafTage runs. For ths kingdo?n of heaven is as a man, ^c,
the words, placed in ital cs in our Bibles, (hew they are
not found in the original : and the Son of Man in the
Verfe preceding more naturally fupplie> the deficiency, as
I have endeavoured to fhew in the context above.
S 2 another
26o 0« //&£- P A R A B L E
another one only : diftributing to every man
according to his feveral ability ; as each was
capable of managing a greater or a leffer fum '-
^* to one man he gave five talents, as being
able to traffic with them : to another two,
as being not fufficient to manage more, and to
a third one, as being ftill more infirm*/'.
And this done, he ftraitway took his journey.
Immediately upon his matter's departure,
he that had received the five talents loft no
time, but went and traded with the fame,
and his increafe was equal to his induftry and
application ; he made them other five talents.
He that had received tiiDO, did likewife 5 and
met with no lefs fuccefs : he alfo gained other
two talents. But he that had received cne^
very unlike his fellow-fervants, went his way
and digged in the earth, and there hid his
lord's money, idle and ufelefs, unemployed
and unimproved. After a long time, and at
an hour, when they thought not of it, the
lord of thafe fervants returned, and fummon-
eth them all to give an account of their fe-
veral trufts. Upon which, he who had re-
ceived five talents, as a proof of his fide-
lity, came and brought other five talents, fay-
ing. Lord, thou deliveredft unto me five ta-
lents, behold 1 have gained befides them five
* So fays Oi'igen on this part of the pa^'-able. Kstra ya^
'sr.Vj &c. See Edit. Huct, Tom. L p. 344;.
talents
Of the Talents. 261
talents more :— his lord, highly applauding
his induftry and fidelity, faid unto him, Well
done thou good and faithful fervant ; thou
haft been faithful over a few things, I will
make thee ruler over many things : enter thou
into the joy of thy lord. In h'ke manner alfo*
he that had received two talents, came and
declared his gain of two more : upon which
he was honoured with the fame applaufe, and
admitted into the fame joy with his fellow-
fervant : their Mafter having regard to the
inctiiflry '^w^ fidelity of his fervants, not to the
number of the talents only, and the greatnefs
of their increafe.
After this, he that had received the one
talent came, and faid, with a fhameful falf-
hood in his mouth to excufe his vile flothful-
nefs ; Lord, I knew thee, that thou art an
hard man, reaping where thou haft not fown,
and gathering where thou haft not ftrawed :
and I was afraid ^ and went and hid thy ta-
lent in the earth. Lo, there thou haft thine
own, ijg— f%£;f Tov^ov * — thou haft thy own,
* Nothing can exceed the emphatical beauty of the
original : nor more ftrongly exprefs the morofe, furly
brevity of the flothful fervant : the very words found the
thing, and the language is a moft lively pi6^ure of the
mind. No tranflation can come up to them. Lo^ thou
haft that thine — Eke'is ton fan. This is one inftance, a-
mong a thoufand, of the excellence of the Scriptures in
jhis refped alfo.
S 5 and
t6z On the V ^ R A B L E
and tho' not improved, yet not diminlflied.
His lord anfwered and faid unto him, thou
wicked and flothfal fervant — wicked^ thus to
^ccufe thy mafter falfly : Jlothjul, thus to have
buried his talent in the earth : didft thoa
know, that I reap, where I fowed not, that
gather where I have not ftrawed ^' ? then
behold from thine own mouth will I condemn
tihee : for if thou kneweft this of me, (which
yet is only thy un'juft calumny) how much
rather muft I expedt to reap, where I have
fowed, and to gather, where I haye ftrawed •
upon which account, as I had intruded thee
-with fuch a gift, thou oughteft at leaft to
have put my money to the exchangers, and
then at my coming I ihould have received
mine own at leaft with the ordinary profits of
intereji^ if not Vv'ith the extraordinary ones of
trade -f*. But thou has fuffered it utterly to
* Every intelligent reader will fee the propriety, and
neceflity O' reading this paflage with an interrogation.
f Dr. Whitby well obferves, that, " when it is faid,
^hou knev,:sft^ (or, kneweft thou?) that I was an aujlere
man^ he this is no concefiion that the mafter was truly
fo, but an argument out of his own mouth to condemn
him, for not acting fuitab'y to his own hard conceptions
of his lord, Luke xix. 22. Nor do thefe words, 7hou
oughteft to have put my money to the exchangers, {hew
that Chriji approved of ufury : but only that he who
thought fo fordidiy of h's mafter, fhould have ufed bis
talent agreeably^ that fo he might have had his oWn with
i;fury,
lie
i^fthe talents, 263
lie idle and ufelefs to thyfelf, to others, and
to me. Take therefore the talent from himj,
and give it unto him who hath ten talents.
For unto every one that hathy and improves
what he hath, fliall be given ftill more, and
he fhall have abundance : but from him tl^at
hath not, that improveih not what he hath *,
and fo is the farre as if he had it not, Ihall be
taken away even that which he hath^ which
he but feemetb to have — as he applies it not to
the proper ufe. But this (hall not fufiice
caft ye moreover the unprofitable fervant into
outer darknefs : there fliall be weeping and
gnafliing o^f teeth : for not they only, who
wa/ie my goods, but they who do not improve
them, fhall never enter into my joy," a par-
ticular in the prefent parable, in that of the
ten virgins, and in the fubfequent account of
the future judgment which can never enough
be attended to : fince from each of them we
learn that mere negative goodnefs will not a-
vail the fervant of Chrifl 'f^ that I:^rfnleffnefs
S 4 only
* Phavorinus fav", that to tx^\f to have^ is *7n/»£X£tcr9a* xj
^Xa(7crwv, to take care of and preferve. See Whitby on
Matt xiii. 12.
t ^t.ChryfoJiomm his 6th Serm. de Sacerd. obferves, that
it availed not ihis flothful fervant, that he wafted not his
lord's talent, but this ruined him, that he returned it not
improved with ibme increafe." And the author ImperfeSf^
Operis, commonly efteemei St. 'Jerom^s^ in his 53d Ho-
milyj obferves beautifully, that as the fervaiii, -^ho^ hav-
ing
264 On ffff 1? ARABLE
only will be no plea fafficient to ward off eter-
nal condemnation, and that nothing can ren-
der us meet to enter in with the bridegroom,
into the joy of our Lord, into the kingdom
prepared for us from the beginning of the
world, but oil in our lamps, but improvenmit
of our talents, but ijcorh of charity and mercy,
but 2. faith which is operative by divine /ow.
Such is the parable : another very fimilar
to w^hich, our Lord delivered to his difciples,
as he was going up to Jcrufalem, which we
find in the xix Chap, of St. Luke, and v/hich
fome have imagined to be the fame with this
recorded by St. Matthew : but they are evi*
dently very different, both in circumflances
and defign : that being primarily intended to
difcountenance the opinion of a temporal Mef-
fiah, which the difciples ftrongly entertained,
and direded principally to themfelves and
their f a ccfjors in all ages of the church, who
zrt ihtfer^ants oi Chriji, and v/ho have re-
ceived gifts for the work of the miniftry,
which it behoves them very diligently to im-
prove, otherwife they fee in the fate of the
fiothfui lervant a dreadful picture of their
ing ropeived feed to fow, lofes the feed-time and omits to
fow it, injures his lord, thu' he lofes not the feed : (o, he
who receives faith in ChriJ}^ and omits, in this feafon of
fowiiig, to work righteoufnefs, tho' he may not lofe hi&
faith, yet offends fo much, as he might have wrought
fighteoufnefs, had he not beenflothful and negligent.
own;
Of the T:alenf5. 26 $
own : for Cfjn/i above all things difapproves,
in his miniftry efpecially, a ufelefs, and un-
profitable fervant; and it is abfurd for thofc
to think of reft in a fervice, by which they
are called to perpetual labour *. " This neg-
ligent and flothful fervant, fays ^uefueile^
ought to make all paftors and clergymen trem-
ble, who imagine that they lead an innocent
life, if they do but avoid the grofier fins, and
only lead an eafy and quiet life in idlenefs and
indolence. In a prieft it is a great evil not to
do any good. Not to ufe the gifts of God is
to abufe them. He lofes them who does not
make them ferviceable to the good of the
church. Reft is a crime in one, who is called
to a laborious life : and we cannot live to
ourfelves alone, when we belong to the
church -f-."
But
* It would be well, if every thinking man, In thefe
days more efpecially, would confider ferioufly thefe im-
portant truths, which many of the primitive writers have
ilrongly infifted on, and which Bp, Burnet^ in his Pajioral
Care^ hath excellently laid forth, to the crreat advantage of
clergy and laity, if they would diligently perufe that very
ufeful treatife.
f Gregory^ in his 17 Homil. on the Gofpel, applying
this parable to the clergy, has this fine expoftulation.
*' Let us reflect, who were ever converted by our preach-
ing, who, moved by our rebukes, have repented of their
evil ways ; who thro' our teaching have forfaken luxurv,
covetoufnefs, pride? Li^t us reflect, what gain we have
jDadc for God 3 who have been fent by him to labour,
with
266 On the PARABLE
But the fcope of the parable delivered in
St. Matt hew y is more exteniive : not confined
to the clergy only, but direded to all man-
kind : 1 will endeavour therefore by God's
grace fc to improve it ; and after having given
you a general and brief explication of che pa-
rable, WiW dwell upon the marks and charac-
ters, ift, of a good and faithful fervant s and
2d, of a wicked and flothful one, as deline-
ated and reprefented to us herein : the dif-
ferent rewards of whom will of necefiity be
ours, according as we find ourfelves upon a
with the ta^ents Intruftcd to u?. For he faith, Occupy till
I come. Behold now he cometh, nov/ he requires the
profit of our labour. What gain of fouls fhall we be able
to (hew him from our toils ? What fheaves of fouls fhall
■we be able to prefeit to him from the harveft of our
preaching ? Let us place bcrcre our eyes that day of fo
great ftiic^nefs, in which the Judge will come, and take
an account of thefe ft. rvants to whom he hath committed
his talents ! Lo, he will be feen in terrible majefty amidft
the company of angels aiid archangels! Good and bad
muft be examined before him, and the works of each made
manifeft. Then Peter will appe;^r, with Judea^ con-
verted by him and following after him : there Paul, bring-
ipo- with him, if I may fo fay, the converted world !
There And ew will \)nv\g Greece -, John, Jfia ; Thomas^
the Indies unto the fight of their Judge. There ail the
leaders of the Lord's flock will appear with their gain of
fouls, won by their preaching to the Lord. And when fo
many paftors fh^-U appear with their flocks before the eves
of the eternal pallor — wretched men. what fhall we fay,
who return after our employ empty to our Lord ! who
have borne the r.amt of fhcpherds, and yet have no Jheep
to fhew ! called ^ajbi s here, but without any flock
thpre!'*
^ fincere
Of the Tahntu 267
sincere furvey, either in the happy number of
the former, or in the miferable clafs of the
latter. For there is no medium betvveen the
favour and disfavour of God j no medium be-
tween a good and wicked fervant in his fiaht,
no medium between the joy of our Lord1>nd
outward darknefs: 'tis vain therefore to deceive
ourfelves ; let it be all our care to become
faithful fervants of our heavenly mafter, that
fo we may with a pleafing hope expedl his re-
turn, with the reward of our fidelity.
For he it is who, in the parable, is repre-
fented to us under the charafter of a man tra
fhykSl, * any? who was made for us is faid
to do. either in reference to his «W into
heaven, or to that long-fufFerance of his
whereby he waiteth for the fruit of our works*
By bis own fervants are meant, not mankind
in general, but the fubjed of his gofpel kine-
dom, who are entrufted with his fpiritual
gifts and graces, as well as with fuch as are
common to the reft of the world : And fo
of neceffity by the goods or talents entrufted
to them, muft be meant not only the gifts of
nature, but o^ grace ; which God diftributes to
his fervants, to fome more, to fome lefs ac-
cording to his own good pleafure and fove-
reign will and according to the ability and
papac.ty of improvement, which he in his
? See his Commentarjr on the Place, '^'^'^OW
2^8 OniheV A R A B L E
wifdom difcerns in the feveral fubjedls of-his
free bounty. By the fervants who improved
their lord's talents are meant thofe, who dili-
gently labour to improve all the gifts of God,
jiatural and fpiritual, agreeable to the will of
their heavenly mafler, perfecting holinefs in
the fear of the Lord : while by the flothful
Jervant^ fuch are pidtured out to us as live
folely to themfelves, without regard to the
glory of God, or the good of mankind. '* He
who lives not folely to his own profit, fays
^bcophylaB^ but, whether he have /'rx/^^;?^^, or
7-iches^ or power and cuikcrity with the great,
or whatever influence and art he hath, endea-
vours thereby to ferve and be ufeful to others,
this is the man who doubles that which is given
him : o zoisrog dnr)^cc<Tio(.Zsi to Ao^sv uvrtd *. But
he who hides his talent, is the man who hath
regard folely to his own advantage, and not to
that of others, and therefore is condemned.
And whenever you fee a man of good under-
ftanding and induftrious, ufmg his parts in
* So acrain he fays, by a good fervant we und •» ftand the
henevolerj^ 2ind liberal man, v/ho' makes his neighbour a
partaker of his goodnefs. " He who faves his neighbour's
foul, together with his own, fays ^ejnelle^ is the perfon
who doubles his Talent." There are, fays he, two forts
of unprofitable fervants : I. Some, who confume the pa-
trimony of the church, v/ithout doing her any fervice. 2.
Others, who through the love of eafe, and difguft of fpl-
ritual things, do nothing towards their falvatioDj and mind
only the enjoyments <if the prefent life.— ^'*
3 ^^^
Of the Talents. z(y^
the purfult of worldly things, and earthly
devices, of him you may fay, that he hides
his talent in the earth. To take an account
whereof the mafter will one day come, the
eternal judge of heaven and earth, whofe fu-
ture coming for that great purpofe is figured
out to us by the return of the lord of thofe
fervants after a long time to reckon with them:
As by the reward of the good and faithful
fervants, the blefTednefs of all true chriftians
is {hewn, and by the punifliment of the
wicked and flothful one, the mifery of all no-
minal and merely outward profeffors oi the
faith and religion of Cbrijl : who, on that
day, when vefted in terrible majefty, the Lord
yefus Jhall be revealed from heaven with his
mighty angels in flaming firCy taking vengeance
on them that know not Gody and obey not the gof-
pel of our Lord Jefiis Chrift^ who fall be punifed
with everlafiing deJlruBion from the prefence of
the Lordy and from the glory of his power :
when he fall come to be glorified in his faints^
his faithful fervants, who have well improved
the talents entrufted to them, and to be admired
in all them that believe J^
And
* Mr. Macknight in his Ufeful Harmony^ hath fo well
and fully exprefled the main fenfe and general do(Strines
of this parable, that I cannot refufe my reader the advan-
tage of perufingit, as it will make amends for any deficien-
cies in this prvfent explanation and render the folio A'ing
remarks more clear : while, I hope, it wi.l be of further
fervice in recommending the ingenious author's work,
" Thus.
270 On the P AR A B L E
And fince fuch and fo great is the diffe-
rence, which thefervants will find at that day
of their Lord's return, it behoves us all, whcS
are entrufted with more or lefs of his goods*
ferioufly to confider of which number we are^
and (hall be found, when he cometh to judge-
ment: whether of thofe who duly ifnprovCy
or of thofe who hide in the earth their Lord's
talents : For which purpofe I will give you
the marks, 1/?, of a good faithful fervant^
and 2^/)', of a wicked and flothful one — ^that
fo we may each for ourfelves clearly difcern
to which number we belong, and of confe-
quence
•' Thus Jefus defcribed the judgmenf of his own fervants,
his apoftles, minifters, and all who are in eminent fta-
tions of life ; fhewing, that though they are not blelTedt
indeed with equal advantages, yet that all the gifts, whe-
ther of nature, or of grace, which they enjoy, are be-
ftowed on ihem for their Maker's fervice, to whom they
properly belong ; and that they (hould be employed in pro-
moting his interefts, the interefls of truth and righteoufnefs,
•which he came down to eftablifli on earth ; and that
he efteems the moil: ufeful life to be the moft praife-wor-
thy, and will rev/ard it accordingly. — The behaviour of a
good man in an eminent fl?vtion of life, is fitly enough com-
pared to acourfe of merchandife ; for as merchants, by lay..
ing out their money in trade, receive it again with profit,
fo the fervants of Godj by occupying the abi'it es and op-
portunities which he has put into their hands, improve^
flrengthen, and increafe them ; and whatever fucrefs they
have in this fpiritual merchandize, their malter is pleafed to
confider it as his own, and to think himfe'f enriched there-
by, rejoicing infinitely in the happinefs of his creatures.— =■
The excufe which the flothful flave made for himf-'lf truly
expreffes the thoughts of wicked men. They look on
Cbriji as a hard tyrannical mafler, who rigoroufly exa6AS
wh^E
Of the "Talents. 271
quence what acceptation we fhall find on that
folemn day of account, when we muft all ap-
pear, and when we muft each of us receive
according to that we have done in the body,
whether it be good or evil. For we muft all
ftand before the judgement- feat of Chriji!
may we there all of us be found, and received
as his faithful fervants !
The ijl charader of whom, as we learn
from this parable, is an acknowledgement of
their Lord's propriety in them and all their
gifts. The good fervant came and confeffed
— Lord,
what we have no Title to, and who punlHies with unrea-
fonable feverity things that are no faults at 2II, or but fmall
ones ; and they regard his laws as fo many infringements of
their liberty, by which they are f. eluded from much inno-
cent pie ifure. Euttheanfwer which the judge is faid to
have returned, demonftratcs, that all the excufes which
wicked men can make for themfelves, ihall ftand for no-
thing at the great day. And truly it is not to be imagined,
how any man will produce a fufficient reafon before God,
juftifvinghis having negleded to do goo I. — The crime and
punifhment of this idle fervant teaches us, that perfons do-
ino- no evil, will not I ring thcin off at the bar of God. It
is highly crim nal to let the divine grace lie buried in idle-
nefs. All God's fervants muft be a6^ively good, exerting
themfelves to the utmoft iji promoting his intereft, which
is no other than the happineG of his creacures. And tho'
h^ this they acquire no merit, it is by this that they are
qualified for the enjoyment of heaven, the gates of which
Chriji ha«; fet open by his death. — To conclu 'e, if the flave
who hid his taltnt in a napkin, was reckoned unfaithful
to his truft, and punilhed accordingly, notwithftanding
he dehvered it up to his Lord entire, what may they
expe(3:, who deftroy the noble faculties beftowed on them,
or ufe thofe temporal bleffings as occafions of fin, which
God intended as means for the exercife and improvement
of grace.
272 On the PARABLE
— Lord, thou deliveredjl unto me five talents, and
in like manner the fecond, Lord, thou deliver^
edji unto me two talejits. And fo in St. Luke^
Lord, thy pound hath gained ten pounds. They
acknowledged that from their Lord only pro-
ceeded their gifts, that they were his talents^
and that of confequence they were accountable
to him for all their increafe, and were to reft
on his bounty for all their reward.
And this is the main thing, on which the
fidelity of us all depends : for if we do not
acknowledge God's propriety in us, and what-
ever we have or are ; if we think we have
an independent right to difpofe of ourfelves
or our talents juft as we fee fit, without any
reference to the great Lord of all, we do, as
much as we can towards the diverting him of
his abfolute fovereignty and fupremacy ; we
difclaim his fervice, and fet up for ourfelves ;
and prefume, impudently prefume to trade
upon our own bottoms, even with the very
advantages and talents, which our Lord him-
felf hath entrufted us with, for his own glory.
This is a much greater evil, than it may be at
firft fufpeded : and far more common, than
we in general apprehend : it came in when
the floodgate was opened, by Adam's difobe-
dience, to the whole family of fin : and, as
defying God, was, if we may fo fay, the fit-
teft leader of that horrid multitude. Indepen-
dency
Of the Talents'. oy^
dency, with its fair fhew, deluded our firft pa-
rents of paradife : and it has continually been
aiming at the like exclufion of all their chil-
dren from the celeftial kingdom ; by with-
drawing their allegiance from God, and cauf-
ing them to fet up a W// of their own in oppo-
fition to the will of their Lord and Majler ;
wherefore all Chriftans are taught daily to
pray : Hhy will be done.
If we confider but briefly thofe gifts of
God to man, which, we may fuppofe, are fig-
nified to us by the talents in this parablf^,
taken in a general view, we fhall then have a
more evident fight of this truth. And they
may be referred to the three heads of wealth —
of power — and of under ft anding. Each of
which on whomfoever they are beftowed, or
in what degree foever, are as fo many talents
intrufted to man by God, the great lord of
all, to be improved to his glory, and to be
ufed in his fervice : and of each every fervant
muft one day give a moft exa6t account. But
look thro' the world, and fee whether the
generality of mankind admit and live up to
this plain principle, or have this firft charac-
teriftic of a good and faithful fervant, on a
furvey, we (hall find the matter fo very diffe-
rent, that this fovereignty of God, and abfo-
lute propriety in us and all we have, is as
it were totally difregarded : and men feera
Vol. IV, T afting
274 On Z/?^^ P A R A B L E
ading folely with a view to themfelveSj
heaping up riches, merely for the fake of fo
doing, or with worldly views only — ufmg
their power ^ not for the glory of God and the
good of the church, but for the promoting
of private and by ends, for the advantage of
themfelves and their relatives — ; and apply-
ing their iindcrjlanding not to the words of
wifdom and the ways of life, but to the wif-
dom of this v/orld, and the vanity of fcience,
which only pufteth up.
And the grand and fole caufe hereof lieth
in men, negled and forgetfulnefs of their
own dependency and God's abfolute propriety
in them : wou'd every man, in whatever flate
of life he Is, only confider himfelf, as this
parable reprefents him, a fervant, who has
received few or more talents according to his
ability, to occupy and improve, till his lord
fhall come ; — w^ould he ferioufly apply to his
own heart, St. FauV% important queftion-—
ijohat baft thou that thou didji ?iGt receive— ? he
could not then idly wafle his Lord's talents,
or apply them to his own ufe ; but mud of
neceffity fo improve them, agreeably to his
Lord's will, as to hope for the acclamation of
well done, good and faithful fervant from his
Lord's mouth — -, which that fervant may af-
furedly expedl, who continually bears in
mind, that he is no other, than a fervant of
th?
Of the talents. 275
'the great lord of heaven and earth 3 that
whatever talents are given to him, more or
kfs, are given to improve in his lord's fervice
and to his glory, that he is wholly dependent
upon him, and has only faithfully to dis-
charge his will, to fecure his approbation in
the future day of account.
Happytheywhoare found faithful in this firft
particular. A fecond mark of fidelity is a real
improvementof our talents: afure confequence
of the former : not only an acknowledgment of
the lord's fupremacy in words, but a fubmiffion
thereto by deeds. The good fervants in the
parable went immediately and traded \v\\h the
talents they received: and their improvements
were adequate to their induftry and application.
They did not, like the flothful fervant, think
It enough to preferve the taleiit^ committed to
their truft, and return them unimproved : con-
icious that their lord had given them to trade
with, and that upon their faithful ufe of them
depended his future favour ; they attended to
that one point only, and fucceeded accord-
ingly, not finding their labour in vain in the
Lord *. And fuch muft be the proceeding of
every Chriftian, who is defirous of approving
* The ethical writers well obferve, that all the tower
^^^ energy of .n-fue ccnfi/is in a r. ion J. omn.n. vim vfZs
^^i^r"^'"'^ ^'''' "^^ ^''' '^ ^pp^-^ ^^ ^^^--
T ^
iim-
276 On //^^ P A R A B L E
himfelf to his Lord and Mafter : whatever he
hath receivred,and all that he hath received muft
diligently be employed in his fervice : what-
ever gifts and graces his good mafter hath been
pleafed to commit to his truft^ thefe he muft la-
boar to improve in humble dependence upon
his will ; making his riches^ if riches be his
portion, a means of good and of blefling to his
brethren : employing his power, with what-
ever he may he intrufted, to the maintenance
of true religion, to the fupport of virtue and
to the difcouragement and difcountenance of
vice and immorality : cultivating his wider-
Jiandi?jg, or whatever parts and knowledge he
may have, more or lefs, to the glory of God,
and the fervice of man : and more efpecially
improving, by all the proper means, thofe
divine gifts and graces of the bleffed Spirit
which are given liberally to all that aik : by
which alone he can be renew^ed in holinefs,
and made meet to partake of the inheritance
with the faints in light. Some, it is true,
have five talents, fome two, fome one only :
feme more, fome lefs : but it is pleafing to
obferve, that their reward and approbation
depends not on the number of the talents,
but on their fidelity in the ufe of thofe com-
mitted to them : the more wehave^ the more
circumfped: and cautious ihould we be ; as
knowing that we have the greater account
here-
0/ th2 Talents. 277
hereafter to give : jor to whom much is give?!,
of him will much be required: and we are
bound to reft contented with what we have,
be it never fo fmall, lince we are told, our
Mafter who knows us far better than we do
ourfelves, gives to each of his fervants, ac^
cordi?7gto their ability : according as he knows
them able to cultivate and improve more or
lefs : fo that if wc have but few talents, we
may be affured, we could not have improved
more * : and if we have many, we may be
affured that we can improve them, and fhall
be greatly condemned if we do not : for i£
the fervant was fo feverely handled, that neg-
* This confideration fliould not only make us eafy in
every fituationof life, but incline us to conftant activity irt
dur fphere, be it what it will. Men frequently deceive
themfelves, and the delufion is fpecious, by fuppofing, if
they were in fuch a ftate, and had fuch and fuch oppor-
tunities, how much they could do, what good they might
efFeft — by which means they are led frequently to over-
look the advantages and means of good in their own ftate,
and are carried out in fond defires after that imaginary
one ; falling (hort of which they do no good at all. So
the tempter gains his end. 'Tis our wifdom to improve
the prefent ftate, the prefent means, the prefent hour : all
is in God's hand, and he heft knows where his fervants
may or may not be fubfervient to his glory. And there
can be no doubt, but he will difpofe of us accordingly.
*' Some, fays Henry^ make it an excufe for their lazinefs,
that they have not the opportunities of ferving God, which
others have : and becaufe they have not wherewithal to
do, what they fay they tuouldy they will not do what,
we are fure, they can^ and fo fit down and do nothing : it
is really an aggravation of their floth, that when they have
but om talent to take care about they negledl that one."
T \ leded
278 0;z //5^ P A R A B L E
ledled the improvement of but one talent
what will be the cafe with them, who negleft
to improve, nay, who mifufe and fquander a-
way thciv Jive ? Their lot will be miferable
indeed. Whether we have more or lefs, ours
it is in humility to improve this truft of our
Mafters : and as he leaves none without fome
gift, it is our wifdom diligently to Improve
that which we have, tho' it may be far lefs
than what others have received ; as affured,
\k\2X fidelity in a little will be no lefs acceptable
to him, than in much 5 and that if we have
but one talent only, only the gift of under-
ftanding, which all have more or lefs, yet if
we improve that one talent, in the knowledge
and love of God, it will be fufRcient to gain
us the joyful acclamation of ^voell done good and
faithful jerv ant *.
Thefe are indeed the two fhining charadle-
rifticsof a faithful fervant: namely, " an hum-
ble acknowledgment of our Lord's abfolute
propriety in us," and *' a diligent improve-
ment oi the goods intrufted to us." But thefe
will always be attended with a third ^vooi oi
fidelity, namely, a readinefs to give up our ac-
count. Nothing can be a ftronger proof of
fidelity in a fervant or fteward, than a readi-
nefs to fubmit his account to the infpedion of
* See St. C/jrvyi?//5,v/s remarks on this head, in his 41ft
Homily on Genefis,
bis
Of the Talents. 279
his lord ; from whence he will have a
clear demonftration of the great improvement
made in his goods. And this, as it is a lively
proof, {o it is a natural confequence of fi-
delity. When a man is affured that he has
adled with a fingle eye to his matter's ad-
vantage, it is with fatisfadion that he fees his
condu(ft infpea:ed, as thereby his honefty is
proved, and his fidelity clearly manifefled.
And fo it is with the fincere Chriftian : it is
with joy that he goes to meet his Mafter, and
to give up his account, as having the teftimony
of his confcience, that he has been faithful
to his truft, that to the utmoft of his ability he
has laboured to improve his talents, that with
fimplicity and godly fincerity he has had his
converfation in the world*. Then with de-
light he hears of his Lord's return, and not
doubting of his approbation, goes forth with
joy to meet him. But this joy can arife from
nothing but a faithful difcharge of duty: the
hypocrite and the finner intermeddle not with
it: and therefore they are often furprized,
when a good Chriftian declares not only his
freedom from the fear, but even his defire of
death, his earneft defire to be ^//^/lW ^W /^
^ It was excellently faid of that famous fervant of Chrll},
/f//^m;z when at the point of death, Go out, my foul,
go out of what art thou afraid ? Thou haft ferved ^efus
6/.r/y? almoft threefcore and ten years, and doft thou L^,^
death? bee FUury\ Ecclef, Hiftory, Vol. 2. p. 387.
T 4 be
28o Of the F A R A B L E
be with Chrijl, The carnd man hath no ap-
prehenfion hereof: nay he is ready to brand
the declaration with folly \ and no wonder,
fince death to him is the king of terrors, and
he yet wants faith to fee, how it is poffible for
this ftern tyrant to be made the king of com-
forts— for this lion to be changed into a lamb.
And this fweet myftery, this paradox fo inex-
plicable to the unfaithful, fo clear to the faith-
ful foul, cannot be underftood by the former,
unlefs he endeavour to fhew himfelf a faith-
ful fervant of his mafter, by conforming to
the twofirfl proofs of fidelity here laid down^
an acknowledgement of his own dependency,
and a diligent application to fulfil his mafter's
will.
There is one particular more, "^ which the
parable fuggcfts, tho' it is indeed implied in the
former
* It is poffible many other marks and tckeJis of a faith-
ful fervant mi-iht be drawn out from this parable, but I
liave confined myfelf to thefc, as being the capital, and
fuch as upon examination will be found to include all
others, ^iefnelle in his reflections on this gofpel has given
us ten marks : '« Every one, fays he, in order to be faved,
muft, ifl-, be faithful in the performance or that, which
God requires of him in his ftaiion. 2d, He muff keep
within his own fphere, and trade according to his own ta-
lent, not according to that of another. 3d, He mufl im-
prove the talents he has received, by cffablifhing and en-
larging the kingdom of God, both in his own foul, and in
the f.ulsof others. 4. He muft not continue id'e, undec
pretence of having but indifrerent talents, 5th; He muft not
Of the Talents. 281
former; wherein the Servant's FideUty is dif-
cerned'; and that is in Perfeverance : --We are
told, that the Lord of thefe Servants did not re-
turn //// after a long time : He left them foi;
a confiderable feafon, to improve the gifts in-
trufted to them : and we find, that they per-
fevered in their fidelity, and were not fhaken
from it by the long abfence of their Lord :
ftill they kept their eye intent on his bufinefs,
and ftill they applied themfelves diligently to
his work.— So muft every faithful fervant of
Chrift not flacken his hand to do the will, or
his feet to walk, in the ways of his Lord.
Truth it is, while we walk here by faith, the
abfence of our blefled Lord feems long, and
the many impediments and inconveniencies
we meet with, joined to the natural depravity
of our own will, is often apt to fliake our con-
fidence and endanger our fidelity. But we
muft take care to hold up, and continue faith-
ful unto the end, if we defire the crown of
life: perfeverance only will bring us to that
crown : and tho' the prefent fcene of our ba-
leave the rmallefl talents unemployed. 6th, He muft
work, as beins; to give an account of all at the judgement-
feat of God, 7th, He muft cffer to God the glory, ufe, and
profit of his talents and labours. 8th, He muR expect no
other praife, than that which God himfelr will give him.
Qth, He muft afpire at no other reward but his loth.
He muft not render himfelf unworthy the;^ of his Lord,
by entertaining any vain joy or human complacency "
^ nifument
nSz On the PARABLE
nifhmentand pilgrimage feem long and irkfomc
to the foul athirft for God, yet in the account
of eternity it is but (hort, and all our labours
are well worthy that future and expeded
gain. And herein we have the advantage of
all others whofe Lords and friends are abfent
from them, that tho' abfent in the flefh, our
Lord is prefent in the fpirit, and if we feek
him with all our hearts, if we depend upon
him, with child-like dependence and refigna-
tion, if we continually endeavour to make his
/(5^'^ the motive, his w/// the rule, and his ^/^ry
the end of our adions : we know we have
his fure promife that he will be ever with us^
that he will never leave o^ for fake us — and that
greater is he that is for us, than all that can he
againft us.
In full confidence hereupon, let us labour
to fhew ourfelves faithjul: let us endeavour
through his grace to be feadfajly iinmoveahle^
and as good fervants always abounding in the
work of the Lord^ as knowings with the utmoft
certainty, that our labour is not in vain in the
Lord,
I fhould now proceed to draw the oppofite
charadler of {vi^Jlothfulfervant^ but that, with
the rewards of each, muft be left to furnifh
us v/ith a future meditation. May the good
and gracious mafter whom we ferve, grant us
in the meantime, a due confideration and right
under-
Of the Talents. 283
underftanding of thefe things, and fo enable
us by his ahuighty Spirit to do his will, and
fliew ourfelves faithful — that we may all be
cheated on that day with the joyful eulogy
and applaufes of the king of glory.
Well done good and faithful fervanf^ thou hafl
been faithful over a few things ^ I will make the
ruler over many things : enter thou into the joy
oj thy Lord! — Amen.
DIS-
DISCOURSE XVIL
On the PARABLE
Of the Talents.
PART II.
St. Matthew xxv. 24, 25.
T^ben he which had received the one Talent^ came
and faidy Lord^ I knew thee^ that thou art an
hard man^ reaping where thou haft not fown^
and gathering where thou haft not fir awed :
And I was afraid^ and went and hid thy Ta-
lent in the earth : Lo there thou haft that is
thine.
W^^W^.'E are told of our firft father Adam,
^ W w ^^^^ ^^^ ^^^ ^"^ creator placed
5i^ ^ him In the garden of Eden to drefs
M)6C>XMM it and to keep it: and moreover
gave him a commandment not to eat of the
tree
Of the Talents] 28^
tree of knowledge of good and evil. God
had beftowed many and excellent gifts upoa
Adam, he had created him in his own image,
in righteoufnefs and true holinefs : he had
furni(hed him with perfedl powers both of
body and foul \ he had introduced him into a
place of pleafure and happinefs, and made
him lord of the creation : yet he would by no
means have him idle and unemployed, but
exercife the gifts beftowed upon him by his
creator : who, as he made man to confift both
of body and foul, therefore affigned to each
its proper office and employment. To the
body^ the dreffing and keeping the garden of
Eden v^diS affigned : to the fouly the care of
obeying that great precept enjoined. — And
thus God deals with each one of us : for al-
tho' on account of the voluntary tranfgreffion
of that original command, the lirft man and
all his pofterity, were, by the juft judgement
of God, driven from Paradife 5 yet out of his
infinite goodnefs to us, he hath planted ano-
ther Paradife on earth, namely the church,
his fpiritual kingdom, into which he intro-
duceth us by the word and baptifm ; receives
us through faith into grace ; and becaufe bap-
tifm is the laver not only of rege?ieration, but
of renewing ^ alfo by the holy Ghoft, from
* See an incomparable treatife of Dr. TVatcr land's^ en-
titled. Regeneration Rated a>id explained,
thence
^86 O^f/jeP A R A B L E
thence he confers upon us various gif^s and
graces of the holy Spirit, which he hath/W
on lis abundantly^ through our Lord Jefus Chrijt,
But he hath not given us thefe, to keep them
idle and unemployed -, but hath commanded
us to cultivate this fpiritual paradife, to ufe the
gifts freely committed to our care, for the
advantage of the church, and the good of our
neighbour, and to preferve them, as a facred
depofit, with all our power. For it is not
enough to a6t well, but it is required, that we
preferve the goods which we have, and where-
with we ad, with great diligence, left we lofe
them, either by doing evil, or by proudly ex-
tolling . and thinking highly of ourfelves on
account of thefe things, which are only com-
mitted to our truft. " For all we do is loft,
fays Greogory, unlefs it be anxioufly and care-
fully preferved by humility/' The gifts of
God are not preferved by burying them in the
earth, but by cultivating and exercifing them :
this is the only acceptable method, not to
receive the grace of God in vain : but as good
and faithful ftewards to ufe it to the profit of
our neighbour.' — To this fcope and defign the
prefent/>^r^^/^ concerning the talents^ is im-
mediately direded, in which a wealthy houfe-
holder is introduced, dividing his goods amongft
his fervants, not that they fliould hide them,
or keep them idly by them unemployed, but
3 that
Of the Talents. 287
that they fliould trade with them, and gain pro-
Jit by them for their matter, to their own great
happinefs, and future abundant retribution.
This great and weighty truth our Lord
exemplifies, by fetting before us the different
charadlers and condud: of a good and faiths
Jul, and of a wiqked zni Jlothful fervant : the
former of whom, acting up to his Lord's in-
tentions, and making fuch improvements as
might reafonably be expeded, was honoured
with the moft ample commendations, and bleft
with the moft complete reward : while the
latter, failing to improve what was committed
to his truft, was not only deprived of the
truft he had, but punifhed with the lofs of his
matter's favour, and fad imprifonment in outer
darknefs.
In confidering the character of iht faithful
fervant, I gave you four marks or proofs of his
fidelity : and fo of \\\'^^ fidelity , which is re-
quired of us all towards our heavenly Lord
and matter : {ovwhat have we, that we did not
receive ? i . His acknowledgement hereof and
h\xmh\t depejtdence on his Lord. 2. His acti^
vity and diligence in improving the talents in-
trutted to him. 3. His readinefs to give up
his accounts, and 4. His perfeverance in duty,
unfliaken even to the end, are fo many leflbns
inttruding us to acknowledge God, our fa-
ther, the great giver and author of all we are
and
288 On the PARABLE
and all we have : to improve to his glory, and
our neighbours good, whatever he hath bc-
ftovved upon us, whether gifts of mind, body
or eftate : to perfevere with all diligence and
faithfulnefs to the end, tho' the coming of our
Lord may feem long : and fo, when he doth
call us, to obey the fummons with chearful-
nefs, and with readinefs to give up our ac-
counts unto him. Happy they, whom their
Lord, when he cometh ihall find fo doing !
They read their felicity in the joyful accep-
tance which the faithful fervant met with
from his lord. Miferable they, who fhall
meet that Lord, like the flothful fervant;
they read in his condemnation their fearful
puniihment. I come therefore in the next
place to confider his condud and charadler ;
that we may be advifed, by avoiding and ab-
horring it, to efcape its dreadful confe-
quences.
Unlike his fellow-fervants, who, as foon as
they had received their talents went and traded
with them, we are told, that he went and
digged in the earth, and hid his lord's money ;
wherein is figured out to us, the fupine neg-
ligence of thofe, who receive the natural and
fplritual gifts of God, by birth and baptiftfiy
and yet take no care to improve them, not con-
fidering the end for which they are com-
mitted to their truft : and herein you have the
M
Of the Talefits. 289
^r/? charafteriftic oi 'Sijlothful kxv2S\!i\ of one,
who has received from God many and ex-
cellent gifts, yet fuffers them to remain ufe-
lefs and unemployed, uncultivated and unim-
proved y like money laid up in a bag, which
if properly ufed and difperfed might be of
much advantage as well to the poffeiTors as
others, but while fo locked up is at once un-
profitable to the owner and to all befides *•
This fervant, you obferve, dug in the earth,
and hid his lord's money, for fear it fliould
be ftolen : he did not mifpend, or mifemploy
it, did not embezzle or fquander it away : but
he hid it. Money is like dung, fays my lord
Bacon, good for nothing in the heap ; to
make it ferviceable it muft be fpread : yet it
is an evil we have often feen under the fun,
treafure heaped together, which doth good to
nobody. And fo it is in fpiritua! gifts, many
have them, and make no ufe of them for the
end to which they were given. Thofe that
have eftates, and are not liberal in works of
piety and charity : thofe that have power and
intereft, and do not ufe them to promote re-
ligion in the places where they live : minif-
ters, that have capacities and opportunities of
doing good, but do not ftir up the gift that is
in them ; are thofe flothfal fervants that feek
their own things more than the things oiChriJl,
* See Henry on the place,
VoL.iV^ U and
290 On the P A R A B L E
and fall under this firft mark of flothfulnefs.
And this is yet highly aggravated, in that the
talent intrufted to this fervant was not his
own : he hid his LORUs money : had it been
his own he might have afked, is it ?iot lawful
jor me to do what I will with mine own ? But,
whatever abilities and advantages men, as the
fervants of the living God, pofTefs, they are
not their own 5 they are but ftewards of them,
and muil give an account to their Lord, whofe
goods they are. It was moreover an aggra-
vation of this fervant's flothfulnefs, that his
fellow- fervants were bufy and fuccefsful in
trading -, their zeal and afiiduity fliould have
provoked his, and incited by their example,
he (hould have gone, and done likewife. It
will be an high aggravation of the offence of
flothful profeffors, who have fufFered thq gifts
of God to remain unimproved, that their fel-
low-fervants have with the fame means, and
under the fame opportunities, aded with the
fidehty required, and gained to the talents
committed to them, a fufficient increafe to
obtain their Lord's applaufe. And for this
reafon doubtlefs it is, that we fee fome in
every profefHon, and in every occupation,
living agreeably to the rules oiChriJi, and dif-
charging their duty acceptably, that thus all
vain pretences may be wholly taken away and
cut off from thofe, who would make their fi-
tuation
Of the Talents, I91
tuation and circuni (lances an excufe for their
negledt of God and of their fouls. If fome in
the fame circumftances are able to difcharge
their duty, why not all ? The evil, for the
moft part, is not in the profeffion, buf in the
ill difoofition and ilothfuinefs of the fervant.
But if the profeffion be indeed fuch as is in-
confiftent with a found confcience, — and it is
to be feared there are fome fuch amongft us —
a man furely is bound at the hazard of all
temporal good to quit that profeffion rather
than run the rifque of lofing his foul, e er
bearing in mind our Saviour's awakening ad-
monition, What is a ??2an profited y if he gam
the "whole worlds and lofe his own foul I More-
over the zeal and moft extraordinaiy piety of
the primitive profeffors of Chriflianity," mi-
nifters and people, martyrs and confefTors,
who were fo remarkably faithful unto death ;
and who fo induftrioufly, at the hazard of all
they had, and under the greateft inconve-
niences, ferved their Lord, and improved his
facred talents ^^^ their zeal will greatly aggra^
vate the flothfulnefs of fuch in our days, as
negledl to iir.prove their fouls in holinefs,
tinder fo plentiful and bleffed opportunities,
with fo few, not to fay with no inconve-
* See this fubieci finely improved in the i8th Chap, of
the firft book oi Thomas a Kemps — Of the Examples of the
ho!y Fathers.
U 2 niences,
292 0/2 ^^^ P A R A B L E
niences, but with the higheft conveniences '
as negled: to ufe the means, fo continually of-
fered to them, nay, fo afFedlionately preffed
upon and recommended, on their fouls eter-
nal behoof, to their ferious ufe. Oh what
would many Chriftians in many days have
given for fuch opportunities to join in the
great congregation, and to approach the holy
table, as we all enjoy ! For fuch opportu-
nities they were well pleafed to give up their
lives. And for the ufe of the divine word of
God, which many in this nation fo much de-
fpife, and fo feldom read, fee, what even our
forefathers in this nation have not done and
fufFered ! Oh how would they bluih to be-
hold their degenerate offspring defpifing thofe
facred volumes, while they court every idle
jaBion to amufe, and greedily catch at every
poifonous deceiver, that has confidence e-
nough to difcredit the living oracles of the
eternal God! Oh how will they condemn
thofe flothful fervants, that negled: this word,
and thofe means of grace : and fo to cultivate
and improve thofe heavenly gifts and holy af-
fedions, by which alone they can be intitled
to the charader of faithful fervants : not by
hiding their talent in the earth, or wrapping
it up in a napkin, by merely doing no evil, as
they do no good, and {o making vain pre-
tences to the favour of God, Nothing but in-
"creafe
Of the talents. 293
creafe can recommend us to our divine Mafter:
every tree that hringeth not forth good fruity is
hewn down and cajl into the fire : and we fee
by this parable, that the want of this increafe
will of itfelf alone be caufe fufficient to over-
whelm us in bottomlefs perdition : and this is
the /ry? charaderiftic of a flothful fervant,
namely, '* a neglecfl to improve the gifts of
God, whatever they may be, which he hath
committed to his truft,*'
A fccond, and no lefs certain mark of a
wicked and flothful fervant is *' entertaining
hard thoughts of his mafter." Love naturally
begets love : and from fidelity ever flows con-
fidence and efl:eem : while on the other hand,
a fenfe of our own ill-condudl and behaviour
generally eftranges our aflfeclion and efl:eeni
from thofe to whom we have behaved our-
felves ill. This was the cafe with the fervant
in the parable. All the apology he could
make for his wretched condud: was moft ma-
levolently to afperfe a gracious mafter. I
knew tbee^ faid he, that thou art an hard man^
reaping where thou haft not fown and gathering
where thou hafl not fir awed : and I was afraid^
and went and hid thy talent in the earth — Lo
there thou haft thine. What a bafe excufe doth
this wicked fervant make for his miferable
flothfulnefs I Ungrateful and perverfe, thus
to transfer the blame upon a lord, whofe
U 3 benignity
294 On the PARABLE
benignity he had proved, and who had
kindly committed a talent to his truft, which
was far more than he could have required,
and which, if he had been wife enough to
have improved, agreeable to his lord's gra^
cious defign, the improvement would have
turned out to his own great profit ; and he
would have found this mailer, fo far from
hard and auftere, that he would have re-
ceived from him exceedingly abundant in li-
berality, above all that he could have afked
or thought. He knew, that his mafter was
an hard mail: and fo flothful fervants think
of God, a very hard and cruel Being to con-
demn poor fouls to the flame that never is
quenched, for taking the innocent pleafures of
life, (as they are pleafed to call their favourite
criminal indulgences) — for omitting things of
fuch trifling co?2fequcnce as ** prayer, reading
the Bible, coming to the holy communion,
and the like:" wherein they have not leifure
to employ themfelves, and from which their
other many neceffary employments oblige
them to abflain. Butthefe wretched thoughts,
as they arife from their ov^n flothfulnefs, fo
are they highly injurious to God, and their
own fouls : a labour to improve what is in-
truded to them would foon beget better
thoughts of God. Men only diflike the per-
fon and religion of Chrijl^ becaufe their lives
^nd
Of the Talents. 295
and aflions are fo contrary to both. And
good thoughts of God would of neceffity be-
get love : and love would ftill make them
more and more faithful and diligent. But
hard thoughts of God beget fear, ^and that
fear makes the wicked and llothful, ftill more
flothful, wicked and unfaithful.
The commandments of God are fo far from
grievous, and fo far is he from being a hard
mafter, that \\\^ fervice is ^txitdifreedo7n'^ as
well it may be, feeing its grand motive, end,
and principle is h'-oe : love which renders
every labour eafy, and makes the weight
even of the heavieft burdens light. But
where that love is wanting, no wonder the
lighteft load becomes intolerable. We evi-
dently fee in thofe who complain of God and
his fervice as hard and fevere, that it is not
the labour, but the fervice itfelf they diflike :
fince whether in the purfuits of worldly plea-
fure or profit, thefe perfons take infinitely
more pains, endure much greater fatigues,
and fufFer a variety of hardfhips more, than
the fervice of God calls them to — nay,
and fuch and fo many very often, that were
they applied to the great end of their fouls
falvation, half thefe pains would make them
faints, half thefe labours canonize them for
martyrs. Let them therefore not blame God
and religion, but the hard mafters they fervc,
U 4 fin.
296 On tbeF A R A B L E
fin, fatan, and the world; and let them but
wifely apply, with the lame indefatigable
zeal and induftry, to the fervice of their hea-
venly Mafter, as they do to the fervice of
thefe earthly ones ; and they will foon expe-
rience the felicity of the change, in the pre-
fent, much more in the future reward ; and
never dare to tax the infinite fource of love
with hardnefs and aufterity ; which is the
charge of floth and wickednefs only, and
which every fnicere fervant of God can abun-
dantly refute.
For God is love and defires only the felicity
of his fervants, and in all he enjoins, in all he
prornifes, in all he threatens, in every law, in
every precept, hath a view folely to the eter-
nal welfare of his people. To Vv^hom he hath
given many and excellent gifts, and is ready ftill
to increafe his bounty, and enlarge his love,
are but his fervants ready to improve what
they have, and diligently to feek for increafe.
So far is he from an hard mafter, fo far is he
from defrauding his fervants. If Samziei could
make fo bold an appeal on behalf of his up-
rightnefs during the time he judged Ifr^/e/^
with how much greater reafon may the great
Judge of the world appeal in behalf of his
juftice and judgmtnt—ivbom have 1 defrauded^
or wkotn have I cffreffcd? So far from it,
moft
0/ the Talents. z^y
moft gracious and glorious Lord God, that
from thy Hberal hand all thy creatures are
filled with good : in thee we live and move
and have our being: the earth is full of ihy
goodnefs, thy wifdom, thy bounty. So far
art thou from reaping where thou haft not
fowed, that thou foweft a great deal, where
thou reapeft nothing : cauling thy fun to
fliine, and thy rain to fall, upon the evil and
unthankful, and filling thofe ungrateful hearts
with food and gladnefs, who fay to thee, De-
part from us, we will have none of thy ways ;
who fpurn at the hand that fiiowers bleflings
upon them, and kick at the mercy that would
crown them with glory !
But moreover, even upon their own prin-
ciples thefe flothful fervants are condemned :
the mafter, in the parable, you fee condemned
the fervant upon his own concefiions : 1 knew
thee to be a hard majier^ reaping where thou ha/i
not fown^ liCC. faid the fervant. Grant it then,
faid the lord ; and if you did know this, why
did you not ad: agreeably to fuch a convidion?
the leaft you could have done in fuch a cafe
was to have ufed your endeavours to have
gained me all pofllble profit, as you v/as con-
vinced, my aufterity would demand it. So
may the flothful fervants of God be confuted,
as they will be condemned, out of their own
mouths
298 OntbeP A R A B L E
mouths ^ : and it will abundantly appear that
their ruin lay at their own door for rejeding
that grace, which God never denies to thofe
who feek it -, nay, and wherewith he prevents
the fearch of his people, ftriving with them
and ufing every means to bring them to re-
pentance and life. So that it is not in the fe-
verity of God, nor in his denial of grace to
man, but in man's f.othfiilnefs and abufe of
that grace, that the caufe of his utter deftruc-*
tion is found. But I mufl own, I cannot
fee, how it is poffible for thofe Vv^ho hold the
dodlrine of unconditional eleBion and reprcbation
to avoid the confequence of fuch an imputa-
tion upon the great Lord of heaven and earth:
and therefore we are bound to rejeft a doctrine
which refledls fo ftrongly upon t\\t goodnefs and
jujiice of God. For if he has from eternity
decreed fome certain fouls to be damned, (as
this dodrine declares,) do what they will,
hath he not denied them his grace ; and is he
not an hard mailer indeed, who iliall condemn
fouls eternally for that, which it was impof-.
fible, from his own decree, they could ever
attain ? It is forrowful to think, that a doc-
* This is well exprefl and explained, more efpecially
in reference to thofe who have heard much and talk much
of Eledion, in Pooled Annotations on the place : to which
I refer the reader, as the pafTage is too long to be pro-
duced here.
trine
Of the T'aleijfs, 299
trine fo manifeftly derogatory to the honour
of God, fliould ever have had place in the
Chriftian church : it is v^onderful to think,
that luch a dodrine fhould have ever at all
prevailed : yet prevailed it has, and v^ants not
even to this day fome to efpoufe it, to the
high difcredit of Chriftianity, and the evident
diflionour of the beneficent and gracious Lord
and Author of it ! May the grace of God
keep us ever pure in the faith, and preferve
us from fuch corrupt and dangerous prin-
ciples '* !
An
* The favourers oi EleSiion and Reprohatkn are at
evcrv turn urging the 17th article of our church, as if it
were confiftent with their doclrine : whereas there is no-
thing lefs true, as might eafily be fhcA^n : and the follow-
ing extra61: from Dr. Waterland^ '' Supplement to the
cafe of Arian Suhfcription," p. 57, may ferve briefly to
Ihew this : " I may farther hint, fays this moft found di-
vine, that even the article oi prede/Iination has been vainly
enough urged in favour of the Cahini/Iicai tenets. I'or
not to mention the faving claufe in the conclufion, or its
faying nothing at all of reprobation^ and nothing in favour
of abfolute predeftination to life : there feem.> to be a pla-n
diRindtion (as P/aiferef has well obferved) in the article
itfelf, of two kinds of predeftination^ one of which is re-
commended to us, the other condemned. See the article.
Predeftination, rightly 2in^ pi oujly cox\{\'A:vtdi^ that is, con-
fidere' [not irrefpeofively^ not ahfolutely) but with refpe6l
to faith in Chri/l^ faith workirg by love, arid perfeverino; :
fuch a pre^eftination \s 2l fweet -j^n^ comfortable do6trine :
but the fentence of God's pre.eft'nation (it is not here faid,
in ChriJ}^ as before) that (ente: c^ Jimply or abf.lutely con-
fidered fas curious and carnal perfons are apt to confider it)
[s a ?noyi dangerous downfall leading either to fecurity or
defperation,
300 On Z/:'^ P A R A B L E
An hard opinion of God, and ill thoughts
of his juftice and mercy, is a fecond charac-
teriftic of a llothfal fervant : and indeed thefe
two, " a negled: to improve the goods in-
trufted to them,'' and " hard thoughts of the
Mailer who hath intrufted them" are the two
principal and diftinguifliing marks of wicked
and flothf ul fervants.
Falfe conjidencey is a third: the fervant is
reprefented as expeding no other than appro-
bation, becaufe he had, as he thought, a good
pica to urge — Lo^ there thou haji that is thiiie.
defperation^ a? having no rerpe£l to for efeen faith ^ and a
goodlije^ nor depenoing upon it, but antecedent in order
to it. The article then Teems to fpeak of two fubje6^s,
iirft., of predeftination foberly underftood, with refpedl to
jaith\i\ Chrift, which is wholefome doctrine : fecondly, of
predeftination y/OTp/y conGdc-red, which is a dangerous doc-
trine. And the latter part feems to be intended againft
thofe gcfpel ers^ whereof Bp Burnet, on the Articles, fpeaks.
N r is It imaginable that any true znd fund docSlrine of
the Gofpel (hould of i'.felf have any aptnefs to become a
downfdl 'ven to carnal perfons . but carnal pe-fons are apt
to c^^rrupt a found d. (ferine, and fuit it to their own lufts
ar.d paffions, theieby falfifying the truth. This do6frine
fo depraved and miftaken our church condemns. That
is, fhe condemns abfolute, irrefpeSiive predeflination, not
the o her." And fo the befl writers of our church have
alw.ws underflood it. See by ah means the excellent au-
thor, and hi; remarks, p. 6o. It dcferves remarking,
that xh^ fothfid fervunt in the pref nt parable -Wdis con-
demned^ not btcaufe of any afoutt\ unconditional decree,
etcrnzWy reprobating him, but becaufe he traded not, be-
caufe he did nox in prove hh\c>Td's money.
-[• See Piaifee s Analyfis of the 17th Art. p. 387.
2 And
Of the T'alents. 301
And relying on this weak plea, he comes to
the account with a good deal of affurance.
" Lo^ there, &c. If I have not made it more,
as the others have done, I have not made it
lefs : I have not fquandered it away, but re-
turn it as I received it :" and this he thinks
may ferve to bring him off, if not with praife,
yet with fafety. Many a one goes to judg-
ment relying upon the validity of a plea that
will be over-ruled as vain and frivolous — and
how many, at the great day, will find, that
the pleas wherein they have trufted, are
weak as the broken reed, and light as a wave
of the fea to lean upon 3 fince they have not
their ftrong foundation in that divine book,
from whence alone all our true confidence
can be derived. Thofe, who content them-
felves with the mere outfide form of relip-ion,
and are not willing to do too much for God,
willing to fave both interefts, that of the flefh,
as well as that of the Spirit, yet hope to come
cfi^, as well as thofe, who take fo much pains,
and are fo zealous and anxious in the concerns
of their fouls. Thus the flueeard is wifer in
his own conceit, than kYtr\ men, that can ren-
der a reafon. Thisfervant thought his account
would pafs very well, becaufe he could fay.
There thou hajl that is thine: and fo many think
they fliall pafs and do' as well as others, be-
caufe they can fay, Lord, I was nofpendthrift
of
302 On the PARABLE
of my eftate, no prodigal of my time, no mlf-
fpender of fabbaths, no abafer of minifters—
I never ridiculed my bible, nor fet my wits at
work to banter religion : nor abufed my power
to perfecute and diftrefs any good and honeft
man : I never drowned my parts, nor wafted
God's good creatures in drunkennefs and glut-
tony :-— I never did any man wrong : and if 'tis
true, have not ferved God as many others have
done, yet I have not been fo wicked as many
others : and God is merciful, and I hope, I
fhall fare as well as my neighbours." — This
alas is the miferable plea of but too many : but
too many that are called chriftians, build great
hopes of heaven upon this merely negative
juftice, upon their being able to make fuch an
account, and yet all this amounts to no more
than, 'There thou haji that is thine: as if no
more were required or could be expedled.
Many a m.oral heathen has been able to fay
more than this: and wo to the chriftian that
has no better a plea to rely on, when he
comes to give up his final account.
It is matter of great wonder, that any man
fliould be fupine or negligent in fuch a mo-
mentous concern : or at all deceive himfelf
by admitting any imaginary plea to lull his
confcience, when his eternal all is at flake.
How much wifer are the children of this
world in their generation, in their affairs, than
* the
of the Talents. 303
the children of light ! where life or death is
concerned, men are not ufed to come to the
bar without anxious preparation for their de-
fence : and knowing the indidment, and the
means to efcape, feldom are wanting to \i^q all
their efforts to obtain thofe means. Nay, if it
be but to obtain a fmall earthly eftate, how
careful, deliberate, and nice are men to afcer-
tain their titles, and to prove their rights ! —
'Tis in the bufinefs of eternity only that w^e
find them thus remifs, luke-warm, and felf-
deceiving. -And yet God of his infinite mercy,
hath ufed the moft paternal care to prevent
this felf-deceit, by giving us in the word^ a
copy of our future indidments, and clearly
direding us what means to niQ, and what plea
to urge, to avert eternal punifhments, to obtain
eternal bleffednefs. Men often delude them-
felves, by founding their hopes and building
their confidence on feme one or more parti-
cular texts or portions of this word, to the
exclufion of the refl : a manifeft abfurdity :
for the rule of life and death therein propofed,
muft not be taken from this or that feieded
part, according to our own fancy : but from
the whole iiDord, as one confiftent rule, from
the general tenor of fcripture, as one compleat
revelation of the divine will. They who are
ferious in the bufinefs of falvation, and not
willing to be rejeded in the laft day, will be
careful
304 0/i/5f P AR ABLE
careful thus to fecilre to themfelves a valid
and fufficient plea : while they^who are in-
different in the grand concern, will fall flhort,
and too late be convinced of their folly.
Would they be convinced, the punifhment
which the flothful fervant found, might hap-
pily conduce to that end : for therein they
behold a Hvely reprefentation of that mifery
and diflrefs, which, like him, all thofe will
experience, who have not improved their ta-
lents, nor made happy increafe from the gifts
beftowed upon them, to the glory'of God and
the good of mankind. Cafl ye the improjitahle
fervant^ is the fad fentence that will thunder
in their ears, caft him into outward darhiefs^
there jJoall be weeping and gnaflAng of teeth I
Thus then we fee what are the main cha-
radleriftics of a flothful fervant. ifl, A neg-
lect to improve the goods intrufted to him.
2d. An hard opinion of God, and ill thoughts
of his juflice and mercy, and 3d. Falfe con-
fidence. Let us compare thefe with the
marks of a faithful fervant, as given in the
former fermon, and we fhall fee what we are
to avoid, and what we are to practife to efcape
the dreadful punifliment of the one, to obtain
the glorious reward of the latter. — I ob-
ferved, when fpeaking of the parable of the
ten virgins, that o?ie thing only diftlnguiflied
the wife from the foolifli : namely, the having
oil
Of the Talents. 305
dl in their lamps: we may obfervc in tliepre-
fent parable, that one thing only, to reduce all
to one,^hat one thing principally diftin-
guifhed the faithful and the flothful fervant,
namely tradings and not trading : improving,
and not improving their talents. Each re-
ceived gifts, each v^ere called to an account :
and each received a recompence : but their
recompence was eflentially different to each :
iand that, becaufe the one had improved his
gift, and the other kept it hid in the earth.
So in the defcription of the day of judgement,
which is given in the immediately following
verfes, which fhould always be kept in view
while we are confideriiig thefe parables, you
perceive that there is no difference but that ef-
fential one, of feeding and not fee ding iht mem-
bers of Cbrif. — Let us attend carefully to this
diftindlion ; and be well affured that whatever
marks of chriftianity we poffefs, how much
foever we may be like real chriftians in every
external privilege and refpedt, yet we are no-
thing, and (hall fo be found, if we have not
the oil of divine grace, if we do not improve
the talents committed to our trufts, in the love
of God and our neighbour, if we are not zea-
lous and careful to maintain all good works,
through the faith of Chrift ; if we have not
that divine love^ without which all we are, or
all w^e have, will be found but as founding
Vol. IV. N^ 18, X braf.
3o6 0^2 f^eV ARABLE
brafs^ and a tinkli7ig Cymbal : If, in fhort, we
do not employ, what we are and what we
have, body, foul, and goods, riches, power,
and underflanding to the glory of God, and
the edification of our brethren, it will avail us
nothing to be free from grofs fins 3 our omif-
fions will be fufticient to condemn us, and the
want of having improved our Lord's talents,
fiifficient to draw down upon us that fad
fentence, Ca/i ye the unprofitable fervant into
outer darknefs^ there JJo all be ^weeping and gnaflj^
ing of teetb I
A fentence fo fevere, and a puniihment fo
dreadful, contrafted by fo excellent and fub-
lime a reward, cannot furely fail to influence
every ferious mind : and to awaken us to a
due improvement of our talents, that the blef- ^
fing of fidelity may defcend on our happy
heads. There lives not a m.an, who would
not chufe on that future day of account to be
found in the number of thofe, whom their
Lord fliall welcome into his everlafting joy :
Suppofe yourfelf only ftanding on that day,
before theawfulbar of judgement: — and there
muil we all as affuredly one day ftand, as we
now breathe this vital air: — and when thou art
there prefent, there prefent to receive thine
eternal, thine unchangeable doom , there pre-
fent either to be admitted into the blifsful io-
ciety of God, of faints and angels, or to he
cad
Of the Talents. 307
Caft out for ever into the flaming pit, 'midlt
devils and tormented fouls — oh think with thy-
felf, wouldft thou not wifh to hear the joyful
acclamation — well do?7e, good and faithful fer^
vant — wouldft thou not wiQi to enter into the
joy of thy Lord?- Then live now, as if
thou waft in hourly expectation of appearing
before that Lord : then live now, as thou
wouldft wifti to have lived, at that hour. For
'tis folly to expeft any favour at the time of
judgement, if during the time of preparation
thou haft been unconcerned. He who ex-
peds his mafter*s approbation, muft labour to
deferve it by fidelity and labour. Be faithful
to the truft repofed in thee, do thy diligence
to improve thy lord's talents, and the natural
confequence is the favour of that Lord.
And how v^e may each one of us improve our
feveral talents hcre,fo as to meet our Lord with
fatisfadion hereafter, the above confiderations,
fuggefted in this difcourfe will abundantly
diredl. But, as in a matter of this moment
we can never be too plainly inftruded, we may
fay, in fine, that acceptably to improve our
talents, is faithfully to difcharge our duty in
whatever ftate of life it hath pleafed God to
place us : ever labouring with a fingle eye to
his glory, to fulfil his fovereign will, influ-
enced by that gracious love of his towards us,
wherewith he hath loved us, while we were
X 2 yet
3^8 On //j^P A R A B L E
yet enetiiies, in Chrifl Jefus bis only beloved
fon. — And we fliall no where be taught our
duty to G^d and our neighbour in terms more
plain, clear, and excellent, than thofe of our
church catechilm, from which if we can but
become humble and wife enough to learn, we
fhall find inftrudlion enough to teach and di-
redl us in the grand principles of obedience*
There we are taught, that our duty to God, is
1. To believe in him. 2. To fear him. 3. To
love him with all our heart, with all our mind,
with all our foul, and with all our ftrength :
and as evidences and fruits of that faith^ fi^^i
and lovCy to worfliip him, to give him thanks,
to put our whole truft in him, to call upon
him ^ to honour his holy name and his word,
and to ferve him truly all the days of our life.
— Happy that fervant who thus faithfully dif-
chargeshis duty to God, to which if be adds
his duty to his neighbour, he need not doubt
of the reward promifed to the good fervant
hereafter. — And our duty to our neighbour is
comprized in.thefe two great and general pre-
cepts, ift. To love him as ourfelves, and 2d.
To do unto all men, as we would they ll:iould
do unto us. The full extent and meaning of
^ which ourcatechifm fully explains in the fub-
fequent words — would we love our neigh-
bour as ourfelf, would we do unto all men, as
we w^ould they fliould do unto us, wx muftin
every
» Of the Talents. 309
every ftate and relation of life truly difcharge
the duties of that relation : we muft love, ho-
nour, and fuccour our father and mother : we
muft honour and obey the king, and all that
are in authority under him : we muft fubmit
ourfclves to all our governors, teachers, fpi-
ritual paftors and mafters : we muft order
ourfelves lowly and reverently to all our bet-
ters : hurt nobody by word on deed : be true
and juft in all our dealings : bear no malice
nor hatred in our heart : muft keep our hands
from picking and flealing -, our tongue from
evil fpeaking, lying and flandering : we muft
keep our body in temperance, fobernefs, and
chaftity 3 not covet nor defire other mens
goods ; but learn and labour truly to get our
own living, and to do our duty in that ftate of
life unto which it (liall pleafe God to call us/'
— And by thus doing, through the grace of
God, we ihall improve the talents committed
toourtruft, meet with a joyful acceptation on
the laft day, and enter into the joy of our
Lord : while the neglefl: hereof will plunge
us into ruin everlafting, and make us wretched
fellow- fufferers with the wicked and flothful
fervant in outer darknefs.
It may very eafily be gathered from the pu-
niihment of the flothful fervant, that far hea^ ier
chaftifements await thofe, who have not only
omitted to difcharge their duty, and to improve
X 3 ' the
310 0;^ r^'^ P A R A B L E
the gifts of God, but have alfo moft fhame-
fuliy and wickedly abufed them. If they will
be caft into outer darknefs, who have only
hid their talents ip the earth, of how much
forer punishment fuppofe ye will they be
thought worthy, who have confumed their
gifts in lufl and luxury : who have ufed the
bleffinp:s of God in bafe rebellion ag^ainft him
^-who have employed their power to opprefs
innocence, and honefly, and to prejudice reli-
gion : their underftanding to fpread herefies,
and d.epreciate the fcriptures, their riches to
the vile ends of felfiihnefs, pride, extrava-
gance and voluptuoufnefs? — Such may well
tremble to confider how grievous their pu-
nifhment will be. Nay moreover, if he, who
buried but one talent in the earth, is thus fe-
verely puniflied, how much heavier will be
their condemnation, who have received more
and greater gifts f^om God, and yet have never
ufed them to the ends of fpiritual profit: and
indeed the danger is much greater with refpefi:
to more talents, and of confequence, where
they are, greater care and affiduity is required.
Let us therefore carefully remember the
great Icffons which this parable inculcates, and
always brar in mind, that whether we have
few or riiore talents, few or more gifts, graces,
and opportunities, they all come from God^
they muft all hereaher be accounted for, and
3 PUf
OftheTaknfs. 311
our reward or punifliment be eternally af-
(igned, as we are found faithful or not. If
we have more, the greater circumfpeftion is
needful: if we have fewer, yet no lefs appro-
bation from our Lord will enfue, if we arc
but faithful in managing what we have ; and
if we endeavour to do fo, we are alTured of
his affiftance and our own reward, jis enjery
man, therefore, hath received the gift, even fo
minifier the fame, as good few ards of the mani^
fold grace of God : if any man fpeak, let him
fpeak as the oracles of God; if any man minifier,
let him do it as of the ability which God giveth :
that God in all things may be glorified through
Jefus Chrifi. And to conclude, let us ever
bear in mind the charge of Chrift our great
mafter to us all, " Trade, occupy, be bufied till
1 come," And let us each one with truly
humble fouls breathe forth this petition to
him, who afcending into heaven hath left us
this command : to him, till he fiull be pleafed
to come and reckon with us— let us conti-
nually pray, *' Lord, * thou haft delivered
many talents to others, and to me as thy poor
unworthy
* This Is the fubftance of two lines of Gerhard :
Miilta talenta aliis, mlhi Drachmula contigit una ;
^huc ui rite bcem, da, bone Chri/h, precor.
X 4 Which
312. On /SPARABLE
unworthy fervant o*ne little drachm : oh blleffed
Saviour give me grace rightly to ufe, and duly
to improve what little thou haft fo gracioufly
intrufted to me ! Amen.
Which we may thus paraph rafe.
To others many talents thou haft given.
One Iirde drachm alone to me :
Oh give me grace, all bounteous king of heaven.
Well to improve that little drachm for thee I
D I §r
DISCOURSE XVIII.
On the P A R A B L E
Of the Marriage Supper.
Being the Subftance of two Sermons^
PART I.
St. Matthew xxii. 2.
T^he kingdom of heaven is like unto a certain king^
which made a marriage for hi i Jon.
)^^)i(^'^N the prefent parable we have a
w J S lively reprefentation of the great
^ 3^ mercy and ftridt jujiice of God ;
k-^)^)5(ji^ wherein we are fliewn from his
dealings v/ith the Jews and Gentiles, that as he
will never be wanting to his people in all of-
fers of grace and life : fo will he never be
wanting to his own honour and juftice, by
omitting to punifli thofe, who either wholly
rejed:.
314 0;z //7^P A RA BLE
rejeft, or fcandaloufly abufe thofe gracious of-
fers. His mercy is clearly feen by thefe his
kind invitations to the marriage of his Son,
which were made firft to the ^eisos^ and un-
kindly rejedled by them ; and afterwards ex-
tended to the GentileSy who gladly received
them. His juflice is no lefs clearly feen, by
the punifhment inflided on thofe ungrateful
"Jews, who abfolutely refufed the call : as
well as on thofe Gmtiles, who prefumed to
come to this feaft without the necefTary orna^
ment. There is nothing wherewith men are
more apt to delude themfelves, than falfe no-
tions of the mercy of God : unwilling as they
are to embrace the terms of his covenant, to
renounce their darling pleafures, paffions, and
purfuits : they yet would fain fuppofe them-
felves out of danger, while ihelter'd beneath
an imaginary idea of the mercy of God ; for-
getting that as is his 7nercy, fo is hASJufiice-, in-
finite each, and each unchangeable.* The
whole tenor of fcripture ferves fufficlently to
* In anfwer to fuch obje£lions, concerning the mercy
of God, we read in a poem, called Jn Lpijile to a
Lady. &c.
' But oh remember, undefervmg; dult.
Poor worm, remember, he'.- i?nm nfely juft :
So ftriaiy juft, that for thy finfulf^ke
His Son alone a ranfom he would take :
His only Son, his beft belov'd alone.
For thee could merit, or for thee atone, J5fr.
Seeyerfe i^i of tlePoem^
drive
Of the Marriage Supper. 315
drive fuch wretched felf-deceivers from the
broken reed of their tottering dependance :
but the prefent parable, at the fame time that
it exquifitely difplays the real caufes of mens
averfion to the gofpel, doth alfo, in the fulleft
fort, break down all fuch falfe confidence 5
and fliew, that nothing but an acceptation of
the terms of mercy, can avert the overflowing
wrath of God. The hypocrite too is here
unmafl<.'d, and held forth to the view of all,
that none m.ay fuppofe mere cburch-memberfiip^
and outward profefTicn, however it may de-
ceive men, will pafs the fcrutiny of him,
whofe eyes are as a flame ; and who will fuf-
fer none, on whom he finds not the garment
of the new-man y to partake of thofe joys,
which the brethren and Jr lends only of the
^bridegroom can relifh.
The parable is clofely connefted with that
of the vineyard, the hufl3andmen whereof
flew the heir, which is delivered in the chap-
ter immediately preceding : and as our Saviour
in that had foretold the approaching ruin of
the Jewijh place and nation ; he goes on in
this to vindicate God's mercy and juftice, in
the rejection of that people, and the calling of
the gentiles ; admonifl:iing the latter at the
fame time, that they were not called to licen-
tioufnefs ; but through the like abufe of mercy,
y/ould find the fame feverity of judgement.
Becauje
3i6 On fbe ? AR A B L E
Becaufe of unbelief they were broken off^ and^
thoujiandefl by faith. Be not bigh-mindedy but
fear. For if God [pared not the natural branches y
take heed left he alfo Jpare 7iot thee. Behold
therefore the goodnefs and fever ity of God-^ on
them which fell feverity ; but towards thee good-
nefsy if thou continue in his goodnefs : otherwife
thou alfo fialt be cut off !
But though the parable primarily refers to
God's dealings with the "^eivs and Ge?2tiles ;
yet doth it much concern every individual
member of the church, and is full of excel-
lent admonition and inftrudlion : fctting forth
the exceeding and unfpeakable love of God in
the gracious offers of falvation through his
Son ; and the high ingratitude of thofe, who,
enemies to God and their own fouls, rejedt
thofe offers, through the bafe love and paffing
lufts of a tranfitory life. Let us attend to it
in this view, and wifely endeavour, through
the grace of God, to apply its facred leffons to
our hearts.
The kingdom of heaven, fays our Lord, is
made like- not that it is really fo in itfelf, or
of neceffity, but by means of the obflinacy of
men it is made like u[hom^v{ — unto a certain
king, which made a marriage, with its ufual
feaft, and folemnities, ^ for his fon, and fent
* Grcttus contends that Ta/x^ in this place fjgnifies a
marriage-feafl, which among th^- Jews lafted tor many days,
forth
Of the Marriage Supper ^ 3 1 7
forth his fervants to call them, that had been
before invited, r^; k£kAv)ju,£v8; — to the wedding:
and they would not come. — But defirous that
they fhould not lofe the pleafures provided
for them, he again in great kindnefs fent forth
other fervants, faying, tell them who have
been invited, behold I have prepared my ban^
qiiet ', * my oxen and my fatlings are killed,
and all things are ready : come unto the mar-
riage-feaft.
And they all with one confent began to
make excufe : the firft faid, I have bought a
piece of ground, and I muft needs go and fee
it 5 I pray thee have me excufed : and ano-
ther faid, I have bought five yoke of oxen,
and I go to prove them 5 I pray thee have me
excufed. And another faid, I have married a
wife, and therefore I cannot come, Luke xiv.
18. They made light of it, and went their
ways, one to his farm, and another to his mer-
chandife. But the remnant took his fervants
and intreated them fpitefully, and flew them.
-—Such was the return they made this graci-
ous monarch for his kind invitation : no won-
der, that 'when he heard hereof, he was
* The original ap»rov doth not feem neceflarily to fig-
nify a dinner, as we tranfl.^te ir, and the parable compared
with thac in l.nke xiv. rather rtquirts the word I have
ufed. It is called a oiipjjer in Luke: Banquet^ which
afifovwill very well bear, prevents any dJagreement i tho*
it being immaterial, I contend not.
wroth.
3i8 0/1 if/^^ PAR ABLE
wroth, and fent forth his armies, and deftroyed
thofe murderers, and burnt up their city. Then
faith he to his fervants, the wedding is ready,
but they which were bidden, were not wor-
thy. Go ye therefore into the high-ways,
and as many as ye fhall find, bid to the marri-
age. Go out quickly into the flreets and lanes
of the city, and bring in hither the poor,
and the maimed and the halt and the blind.
And the fervants faid, Lord, it is done, as
thou haft commanded, and yet there is room.
And the Lord faid unto the fervant, go out
into the high- ways and hedges, and prefs-f*
them to come in, that my houfe may be
filled. For I fay unto you that none of thofe
men who were firft i?ivited^ {hall tafte of my
fupper. TuukeiLW. 21. So thefe fervants went
out into the high-ways, and gathered toge-
ther all, as many as they found both bad
and good : and the wedding was furnifhed
with guefts.
This done, the king came in to take a
view of them, and to fee that they were all
•f St. AujRln and many others after him liave^^rawn fome
unwarrantable conclufions, in my opinion at leaH, from the
word uvxyitetaof in the original, which we tranfliiie corrpel^
as if the fecular arm might ufe violence in the caufe of
Chrifl- i an argument not unpleafing to the Roman church :
the word prefs in my weak judgment, which fully an-
fwers the original, feem^ to remove fuch obje<S^ions, for
^hich there is no foundation in the rjii^ion of Jefus. —
pro*
0/ the Marriage Supper. 319
properly fupplied with the ufual ornaments :
when behold, he faw there a man, who had
not on a wedding-garment : and which of
confequence he had refufed to accept, as it
was the cuftom to prefent the guefts with
thefe. And he faith unto him, friend, how
cameft thou in here, not having a wedding
garment ? But the man was unable to reply,
unable to juilify his neglect and contempt of
the prefent : and under the fenfe of his guilt,
was quite dumb, and fpeechlefs. -f* Then
faid the king to the fervants, bind him hand
and foot, and take him away and caft him
into outer darknefs ; there fhail be weeping
and gnafhing of teeth. For many are called,
but few are chofen. —
Such is the parable : which for the more
clear and regular method of conlidering it,
may very well be divided into two main
branches : the Ift containing, the invitation
to the wedding feaft, with all its confequen-
ces : the lid the king*s treatment of the
man, who had not on a wedding garment : in
the jormer of which the requifites to an
acceptation of the gofpel grace^ the caufes
of mens refufal of that grace, and the con-
fequences thereof, are fet before us : in the
\ i.(pi{Au^7i, fee the next rcrmon,
latter
3^6 0// /^/? P A R A B L E
iatfer the requifites to an admiffion into ever-
lading glory, and fo the caufe of the lofs
thereof is alfo no lefs clearly taught us".
The former (hall be the fubjedl of my pre-
fent fermon, the latter of the following. —
Ift then, we have in the former branch
of the parable, the royal invitation to
the marriage feaft, and the confequences
thereof.
ne kingdom of heave?! here fpoken of i§
thegofpel kingdom, militant on earth, trium-
phant in heaven : * By the King is meant
God the Father, who made a marriage jor his
* Dr. Souths in a fermon on facramental preparation,
attempts to apply this parable to the holy fuppcr^ but it is
evident, that this is not the true explication, tho' it may
well be adapted to that divine myftery : but he has one
very plcafmg remark, by wh-ch he endeavours to prove
his point, tJ-mt deferves atteiKion. '' The very manner^
fays he, of celebrating this facrament, which is by the
breaking of breads was the way and manner of trani'acting
marriages m fome of the Eajiern countries. ^. Curt':us
repoits, that when Alexayider the great married the Per-
Jian Roxana, the ceremony they ufed was no other but
this : Panem gladio divi'um uterque libabat: He divided a
piece of bread with his fword, of which each of them
took a part, and fo thereby the nuptial ritcs were per-
form'd. Befides that, this ceremony of feafting belo- gs
inoft properly to the Euchm'iji and to marriage^ as both
of them have the nature of a covenant. And all cove-
nants were in old time folemnized and accompanied with
feftival eatmg and drinking : the perfons newly c.-^nfede-
race always thereupon teafting together in t;;ken of their
full ar,d perfe<ft accord^ both as to intercft and affec-
tion."— See »S<?«^Z)'s Sermons, vol. 2. p. 278.
Of the. Marriage Supper, 321
fitly when he gave his fon, Chrift Jefus, to
take our nature upon him, and to be born
of a pure virgin ; thus by a wonderful and
infeparable union, joining the human nature
to the divine: "taking the manhood into
God/' f
By ih^fervants {cniy at different times, are
meant John the Baptijiy Cbrifl himfelf *, his
apoflles and difciples J, and all his faithful
meflengers and minifters to the end of time.
By thofe who were firft fent to, and had
been before tJivited^ * are meant the JewSy to
whom the firft offers of grace and falvation
thro* Chriji were made ; as they had been
before invited from the times of MofeSy by the
law and the prophets, to this long expedled
marriage of the dejtre of all Nations,
By their refufal of the invitation, and by the
reafons aflign'd for that refufal, is ihewn the
rejection of the gofpel by the JewSy and the
+ See the Athanafian Creed.
* In Lr^ke xiv. 17. It is faid that he fent forth his fervanty
which all the ancient writers almoft underftood o\ Chrijiy
Tij £r» »To$ 0 AtfXo? — Saith TheophylaSi — Who i- thi > fervant ?
xj uq a.tOpoj'Troq ocTTOTot^^ioycci y^ey&i^Bvoc. He that tocii upon him
the form of a fervant, the fon of God, who became
man, and is faid to be font, as man.
t See Dr. lVhitby*s ann rations on the place.
"■' ra? ¥LiK>.im/.sitH<iy invited under the law^ and long cal-
led by the laiu and the prophets to an acceptation of the
IV^niah.
Vol. IW Y carnal
jaa On the V ^ R A "B h U
carnal caufes not only of their, but of all
men's refufing to come unto the gofpel feaft.
And by the treatment which fome of the
fervants met with, is fet forth the treatment
which the faithful meffengers of tbe:r Lord
met with from the Jews, and muft expedt
to meet with from all who obftinately ftand
out againft their meffage.
By the wrath of the King and the armies
which he fent forth to deftroy thefe mur-
derers and their city, Chrift foretold, what a
little time fulfilled, namely the horrible de-
ilrudlion, which overwhelm'd the "Jcwijld
ftatc, by means of the Ro?nan powers, fent
by God, for their vile abufe and contempt of
his Son and his gofpel.
By thofe, who were called, and much
prejfcd to come in from the ftreets, high-
ways and hedges, the poor, the maimed,
the halt, and the blind, are meant the fin-
ners of the Gentiles, to whom the gofpel
was preached, when rejeded by the Jews ^
and gladly accepted by thofe unhappy out-
cafts, who fate in darknefs and the iliadov/ of
death. — See A^s xiii, 46.
I. From hence we learn, that as the gofpel
kingdom is reprefented by a marriage Jcajiy
the requifites to an admiffion into that king-
dom can be no other, than the requifites to
an admifilon into that feail : the one muft of
^ ne-
Of the Mar 7i age Supper. 32;^
neceffity be as free as the other. The invita-
tion ran, come to the marriage^ for all thivgs
are ready. The guefts had no more to do,
than to accept the invitation, and to come to
the feaft. To comc^ in the gofpel language, is
to repent arid believe \ and thus '^ohn the bap-
tift, and thus our Saviour invited men to the
kingdom of heaven : repent^ Jor the kingdom
of heaven is at hand, w^as the firft gracious
invitation of each : while the latter thus, with
a voice of love, fweetly ftrove to compel
men to come in : come unto me^ all ye that
travel and are heavy laden ^ and I will give yotc
refl, God fo loved the world that he gave his
only begotten fon : that whofoever believeth in
him Jldoidd not pcrijh but have everlajling life.
Him that Cometh to me^ I will in no wife cajl
out. He that believeth on me hath everlajl^
ing life,^
Thefe are the only requifites to enter into
the kingdom of grace, into the marriage-fup-
per, the church militant on earth : and that
for a very obvious reafon, becaufe it is no
more than an acceptation of an unmerited fa-
vour, ofFer'd to poor unworthy finners : thefe
beggars in the flreets and high-ways were
* Go and preach the gofpel, faid he to his apoftles,
to every creature, he that believeth and is baptized^ (hall
be faved . but he that believeth liot, Ihall be damned.
Alark xvi, i6.
Y 2 poor
324 On the PARABLE
poor and maimed, and halt and blind. Such
miferaMe children of diftrefs could have no
claim to an honour fo high as this King
conferred upon them: nor any merits or caufe
of deferving in them whereby they could fancy
themfelves intitled to fuch dignity. And they
are lively reprefentatives of all thofe, of each
of us, to whom the gracious offer of falva-
tion thro' Chrijl hath been made. Sinners by
nature as all men are, poor^ deprived of grace,
and goodnefs, ;;?^//;2f<^ in every faculty of their
foul, and halt fo as to be unable to walk
blamelefs in the ways of God, to which alas fin
hath unhappily blinded their eyes, — how can
they either do or confer ought towards the pro-
curing of that re-admiffion into the favour of
God which the fcriptures teffify, and reafon
approves, can be had only by grace^ thro' the
redemption that is in Jefus Chrifl : whom God
hath fet forth to be a propitiation^ thro' faith
in his bloody to declare his righteoujnefs for the
remiffton of fins that are pajl^ thro the forbear--
ance of God.^ — *TiS by this faith alone, ac-
cepting the gracious offer of Chrifl^ that all
men muft be juftified, all men pardoned for
their paft fins and offences, re-inftated in the
favour of God, which Adam loft us, and
from which tranfmitted corruption hath and
will ever keep us, unlefs we come to Chrifl
and
* Rom.m. 23, 24, 25.
Of the Marriage Supper, 325
and are purijied hy the faith which is in him.
This is the point which St. Paul fo much la-
bours, to the great comfort of every chri-
ftian, in his incomparable epiftle to the Ro^
mans^ where he abundantly proves, that as all
men are by nature under fin, there is no
poflibility of falvation, no not even for an
Abraham or a David, otherwife than by that
free grace of God, in Ckrifl, which is ac-
cepted by faith, and fo admits the pardoned
finner into a ftate of juftification and peace.
For to us alfo, as well, as to Abraham, {hall
our faith be imputed for juflificationy if we be^
lieve on him, that raifed up Jefus our Lord
from the dead : who was deliver d for our of-
fences, a?2d raifed again for our jufitf cation.
Thus then we fee what are the requifites
to an admiffion into gofpel grace : namely to
come to Chrifl, that is, to repejit, and believe,
and '' he pardoneth and abfolveth (our
church informs us) all thofe who truly re-
pent and unfeignedly believe his holy gofpeL"
As the guefts who were invited to the mar-
riage-feaft of the King's fon had only to ac-
cept the invitation, and to come to the feafl :
fo the finner invited to pardon and peace,
thro' Chriji, hath only to accept the gracious
invitation, to repent and believe, and his ini-
quities will be forgiven, and his fins covered.
But it muft diligently be noted, left any man
Y 3 deceive
326 On /fo P A R A B L E
deceive himfelf, that here we are Ipeaking
only of an admijjion into a ftate of grace, into
the gofpel kingdom: of the requifites only
for fucli an admiffion \ much more remains
afterwards to be done, if men would fecure
to themfelves the bleffings thus freely con-
ferred, and avoid the fate of Him, who was
found at the feaft without a wedding- garment,
Bat of this we (hall fpeak at large, under
that branch of the parable.
2d. One would have conceived, that an
invitation fo free, fo honourable and delight-
ful muft have met with univerfal acceptation :
but we find no fuch matter ; far different was
the treatment this gracious monarch's meflen-
gers and meffage met with from thofe, whom
it highly behov'd to have reverenced the one
and accepted the other. Vain and frivolous ex-
cufes were urg'd by fome:- — oxen and farms,
and wives and merchandize : while others
proceeded to a greater degree of malignity,
and not only rejeded the meffage, but inhu-
manly abufed, mocked, infulted, and flew
the meffengers. — And fuch was the treat-
ment, which Chrifi and his gofpel met with
from the Jews ; who full of their own
righteoufnefs, and flaves to their luff and
pride and covetoufnefs, difdain'd this lowly
preacher of humiHty and felf-renunciation,
f^5 ^t nought his offers, mocked his invita-
tionSv
Of the Marriage Supper, 273
tions, infulted both him and his mefiengers,
and cruelly murdered and perfecuted both
him and them. How apt are the hearts of
men to conceive a juft indignation againft thefe
blind and ungrateful Jews — againft thofe who
for benefits returned affronts, for affecftion
and efteem, hatred and abufe ? Their folly too is
no lefs confpicuous than their ingratitude !
what, rejed a friendly invitation to the marriage
feaft of a King's fon — rejedt the bleffings of
everlafting blifs, offered by the Lord of glory
— and that for fuch poor and worthlefs pe-
rifl:iing things, as deferve no more to be put in
competition with the things of heaven, than
the concerns of eternity with thofe of time ?
And to rejed: them too with fuch horrid in-
fults ! who but muft own that they juftly me-
rited to lofe all the pleafures of that banquet,
which thus they difdained ? This was the
reafonable price of their folly : and their de-
ftrudion by the arms of the incenfed King,
a fit retribution for their foul ingratitude.
But thus, full often, while they condemn
the Jews^ chriftian profeffors miferably con-
demn themfelves : for it is now the fame of-
fer, which the minifters of Cbj'ijl make to
men, that formerly was made to the people
oi Judea : the fame love and exceeding kind-
nefs is difcovered in the gracious mafter of the
feaft : ftill he invites, ^' Come to the wedding
Y 4 for
328 On the PARABLE
for all things are ready.** And ftill alas the ve^
Ty fame caufes incline men to make light of
the melTage ; like Gallio to care for none oj thefe
thingSy and to go their way, fometo their farm,
and fome to their merchandize, while others,
as before, cruelly treat, infult, mock and ,re-^
vile the meflengers, who are fent on this moft
gracious errand. — We have here three excufes
offered by the perfons invited : the firft had
bought a piece of ground, and muft needs go
and fee it : the fecond had bought a yoke of
oxen and muft needs go and try them ; the third
had married a wife, and therefore he could
not come. Where it is obvious to remark,
that each of the adions here alledged in the
behalf of their refufal to attend the feaft, are
wholly lawful : there is nothing criminal in
either : fo far from it that they are of them-
felves neceffary to the bufinefs of life. They
are fuch as may well, and are conftantly car-
ried on, confiftent with the Gofpel profeffion.
But thefe men rendered what were otherwife
lawful and innocent, criminal and qeftrudive,
by their abufe. And while they were kept
by means of them from the royal feaft,
they became the caufe of their utter ruin. —
To guard us from this, St. Faid advifes, that we
life this world as not abufing it : for it is frorn
the cibtifi of things lawful, that our danger
arifes. It was a wife faying of judge Hales,
Of the Marrige Supper. 329
'' ihabwe are ruined by things allowed" —
ferimus Ucitis^ — Trades and families, and the
neceffary avocations of life, by the too great
anxiety wherewith they are purfued and re-
garded, become as powerful obflacles to the
duties of religion, and as much prevent mea
from the due performance of them, as groffer
fins. We fee it every day : while men en-
gaged in purfuits otherwife laudable, by their
tooclofe attachment to them, withdraw their
minds totally from God and from heaven,
and negled that, which to be regarded duly,
would forward and advantage their temporal
concerns. To provide for a family, to pro-
fecute induftriouily and honeftly the bufinefs
of a mans calling, to be faithful to his wife,
and fond of his children, f are certainly high
and
* See his life.
f The facred bond of marriage, fays ^icfnelle^ which
ought to be a help towards falvation is but too olten jhc
utter ruin of it. — If a woman giv^en to Adam in the flate of
innocence by the hand of God himfelf, was, notwithftand-
ing the caufe of his fall, by means of a fondnefs and comr
pl.ance contrary to his duty : who has not reafon to fear he
Ihould meet with a fnare in marriage through the bad dif-
pofition of his own heart ? — The ties of 9it^ and blood
are moft difficult to be broken. The pcrfons mentioned
before tfA'^w/^i themfeives civilly : this man bluntly declares
he cannot come. Some damn themfelves in a rude and bru-
tal, others in a civil and well-bred manner. — He obferves
lilcevvife, that, how ini^.ocent foever any employment may
be in itfeif, it ceafes lo be fo, when it hinders us from
thinking on G.d, w..en it ftUs up our whole life: bufies
. ^ our
330 On the P ARABLE
and commendable duties, enjoin'd by God,
and amiable in the fight of men. But when
thefe or any of them are loved and purfued
with fuch attachment and intenfenefs, as to
caufe us to refufe the gracious invitations of
God, to alienate our minds from Cbri/i and the
gofpel, to keep us from the due and regular
difcharge of our duty to our Lord and Re-
deemer, and to withhold us from his facred
houfe and facred table^ — 5 then how laudable
foever our purfuits may be, how honeft and
upright foever our employments, truth it is,
they will as certainly exclude us from the joys
of our Lord, and his eternal feail ; will as cer-
tainly draw down his wrath upon us, as if our
negledt of him proceeded from any caufe more
criminal. It behoves us very ferioully to con-
fider this matter, fince the manners of men
prove it at prefent fo common and fo dan-
gerous : and fince fo many are prejudiced
hereby, whofe honeft labours, and well-meant
induftry in the v/orld deferve all our appro-
bation : and one cannot but with a tender and
feeling concern, lament their refufal of blifs
eternal, occafioned by v/hat otherwife would
enhance that blifs. Let them only be wife
o,ur whole mind, and caufes us to forget that we were
made for heaven, and that the means of attaining thereto is
our only neceilary affair. — Too much leiuire and too much
bufm^fs are both equally dan2,crous to falvation."
enough
Of the Marriage Supper. 331
enough to pay the due honours to God, to ufe
this world as not abufing it, for the fajhion of
it paffeth away^ let them only render to God the
things which are God's, as well as to Cafar the
things which are Ccsfars^ and they will find
their temporal affairs not fucceed lefs pro-
fperoufly, while they fo purfue them as not to
forget their fpiritual.
But if things //^i^^// improperly purfued be-
come great impediments to mens acceptation
of the gofpel grace : how much greater im-
pediments are thofe unlawful things, to which
it is more generally fuppofed our Saviour al-
ludes in the parable ? He lays down three
things in the xiiith chapter of St. Matthew^
which caufe the word of God to bring forth
no fruit : namely, i. The care of this world.
2. The deceitfulnefs of riches. 3. The plea-
fures of life. And in like manner St. John in
his firft epiftle enumerates three things which
are not of the father, but of the world, and of
confequence hinder the falvation of men. i. T^he
luji oj the fefi, 2. T^he Iiijl of the eyes, and 3. l^he
pride of Ufe, Concupifcence, covetoufnefs, and
pride, however varied, or in whatever degree,
are the main lets to the receival of gofpel grace,
and gofpel glory. And they are very conforma-
ble to the three things which our Saviour in his
parable tells us, were urged in excufe of them>-
ftilves by the perfons bidden to this royal wed-
• ding
332 0;^//5e? P A R A B L E
ding feafl. In the firft, * who bought a farrn^
we have an emblem of pride : for to what
end do men enlarge their eftates, and extend
their borders, but that they may gain greater
power, and become more important upon
earth? In the fecond, who bought Jive yoke
of oxen^ we have an emblem of worldly care
and covetoufnefs : for oxen are for labour, and
the increafe of their matter's revenue. And
in the third, who married a wife^ we have an
emblem of the lujls of the flefli : which muil
be ferved, and will be gratified : and fo you
obferve, that whereas the two former prayed
to be excufed ; this latter peremptorily denied ;
and therefore 1 cannot come. For the minds of
thofe, who are totally given up to the lufts of
the flefh, have no regard at all to their falva-
tion : whoredom^ and wine^ and drunkennefsy faith
the prophet, take away the heart.
* Chemnitz refers this primarily to the Jews — their de-
pendance on their facrifice, and outward ceremonies — their
civil policy and power, and their inattention to facred
things and the bufinefs of Chriji^s religion through the love
of the flefh. The fathers too have laboured to apply thcfe
three excufes in different manners : a too great nicety is not
perhaps requifite : and it may be as well to fay in general,
that they refer to pride, luft and covetoufnefs, without
particularly applying each: which neverthelefs I have en-
deavoured to do, in conformity to the ancient interpreters,
and leave to my reader, without fwaying his judgment by
authorities from the fathers, which are too numerous to b^
produced*
Theie
Of the Marriage Supper. 333
Thefe are the pretences which men make,
why they cannot come when invited to the gof-
pel feaft: and alas while overwhelmed in the
cares and anxieties of life, while dedicated to
pride, and the vain felf-fufficiency ariling from
great pofTeffions, or fhining parts, or any other
caufe : and while enflaved by the filthy lufts
of the flefli, and the beaftly afFedtions of the
body ; what wonder is it that the humility tem-
perance and chaftity, contempt of the world, ^
anddefire of heaven, to which the gofpel calls
men, arc rejected and refufed : and everlafting
' purity and joy contemned for prefent gratifica-
tions, and eternal fufFering ? — Whatever pre-
tences men may make, whatever objeftions
they may endeavour toraife againft the gofpel
and its myfteries, and by what means foever
they may ftrive to footh their confciences un-
der a total difobedience to the laws of Chri/i :
certain it is, that thefe are the true caufes of
that difobedience : from one or other of thefe
fources flows that negledl of Chri/iy which
men, whofe crimes lead them to wifh the gof-
pel an impofture, would fain charge on a cori"
fcientious infidelity. So, faith one, * " there
are three forts of ftates, wherein men run the
rifque of living in a continual forgetfulnefs and
neglecfl of God : xhtfrfi is, that of a foft, idle
and voluptuous life, wherein a man thinks of
* See ^uefnd'.e on the place,
nothing
334 On tbe PARABLE
nothing but quietly to enjoy life, health, riches^
conveniences^good cheer, public diverfions, and
private pleafures. This is the life of a man of
fortune and pleafure. Thtfecond ftate of life
IS that of a man entirely taken up with worldly
bufinefs ; merchandize^ the public revenues, or
any gainful employment, in which the love
of riches and application to the means of ac-
quiring them, generally ftifle all thoughts of
falvation, and engrofs all that time which
fhould be fet apart, for the profecution of it.
The third ftate is that of men openly unjuft,
violent, unclean, and nctoriouily wicked : who
are finners as it were by profeffion, in the face
of the w^orld, and who not only neglect their
falvation, but are incenfed againft all thofe who
exhort them to mind it, and impartially declare
to them the truth/'
Nothing can be a ftronger proof of the real
caufe of mens rejeding the holy word and
works of Chriji, than this indignation and
wrath which they conceive againft his mini-
fters and meflengers. One would conceive, "*
that
* Gerhard in his Har?noKy fpeaks very pathetically on
this fubjeft, p. 267. I chufe, for good reafons, to give
his own words. " Monftrant ipfi — (pii do(?tores) tiomi-
nibus viam ad vitam, qui propterca iplis eripiunt vitam :
monftrant ipfis viam ad honorem &gloriam casieftem, qui
propterea contumeliis eos afficiunt. Qui in hac vita er-
ranti comiter viam monftrat, qui fubmerfioni proximum
ex ftudibus extrahit, qui ex iucerijio ahquem eripit, in ho-
norera
Of the Marriage Supper. 335
that none fliould be welcomed with more fin-
cerity, and treated with greater afFedion, than
a fincere minifler of Chriji, who comes, in his
mafter's name, to pray men to be reconciled
to God. As he brings tidings of the greatefl
joy, and is employed in the moft momentous
concern to men, it is but reafonable to fuppofe
that all men fliould very highly efteem him
for the works fake. — -And fhould we not have
fuppofed, that meifengers from a powerful
monarch, fent only to invite his people to a
feaft of joy and gladnefs, v/ould have met with
the moft grateful welcome? Yet we find no
fuch matter : nay fo far from it, that the very
perfons invited to partake of this honour, in
ftrange contradidlion to their own felicity, not
only rejected the meflage, but even murdered
the m.effengers.—C/^r/// himfelf, difinterefted
as he was, w^ho only lived and died for man,
met with the fame treatment : thus too his
holy apoftles were received by an ungrateful
norem & prsemium repnrtat. MIniilrl ecclefise hsec om-
nia prseftant, fed prsemii loco ab auditorlbus occiduntur.
Quamvls enim non omnes corporali fupplicio a perfecuto-
rii3U3 officiantur, tamen funt adhuc alia mortis crenera
quibus pii doClores enecantur, quandoque enim impii
iniquis fuis operibus anhnas ipforum crudant^ ficut de
Lotho dicitur, 2 Pet. il. 8. ut cu?n gejniiu fuu?}i fac'iant
officlum, Quandoque necejflaria vita fubridia ipfis dtuQ-
gantur, ut tame propemodum eonficiantur ; quandoque
per detractationes & eonvitia contumelia ipfis rnfertur, lic-
que Lingua occiduntur !" Cif^. See the Author.
world :
3^6 OnfbeFARABLE
world : and thus to the end of time every fin-
cere minifter of his will be received hy al'
thofe, whom the above mentioned caufes ren-
der averfe to their meffage. From hence
alone it is, that men of this charader are fo
fond to find every occafion of blame in the
clergy, to magnify their faults, to blazon their
errors, to fet in judgement on their every ac-
tion. Hence it is, that the race of infidels^
deifts, and the like (the caufe of whofe infi-
delity and deifm is manifeftly laid open above)
hence it is that their writings are generally fo
full of inveftive againil piiefts and prieft-
craft: * fo that rob them of this, and you
•would drive them from their ftrongeft hold*
But what wonder is it, that tb^y who call the
w after of the honfe Beelzebub^ fhould fo call them
cf his houpjoid? A plain and evident proof of
the real fpring of all this abufe and perfecu-
tion of the meflfengers of Chri/t^ will be found
in the conduct of thofe, whofe lives are ex-
emplary, and whofe behaviour unblameable.
So far from reviling, they honour the
faithful and laborious meflfengers of peace ;
and that becaufe they have no reafon to be
averfe to the facred mefi^age they bring. Nay,
and even thofe, whofe manners fuit not with
their profeffion, they behold with a feeling
* See for a proof the writings of Woolfion^ Collins^ Bo^
llngbroke^ Shaftjhury^ HumCy Independent- IVbig^ &c. &c.
concern.
Of the Marriage Supper. j-j^
c5ncern, and though they fhould rejoice
by all means to reclaim and do them goodj
yet would they by no means inviduoufly
blazon their defedts, but labour to cover
them, in the fpirit of the noble Conjlantine^
who declared, that were he to fee a btl
Poop doing aught mifbecoming his holy
fundion, he would even with his regal
i*obe fcreen him from the viilgar eye. Thus
mens behaviour to the ambaflador ferves
fufficiently to demonftrate their regard to the
embafly and their opinion of its Worth %
which muft exped: no better acceptation a-
mongft thofe who are enflaved by lujl^ by
pride^ and by covetoufnefs^ and whofe minds
are totally enflaved by the things of this
world, than the invitation of the king in
the parable, met with from thofe whom
he fo kindly invited to the wedding of his
fon.
3. Thus we are informed of the grand and
principal caufes, which lead men to rejed: the
gracious offers of pardon and peace, thro' 1
crucified Redeemer : — but let not men de-
ceive themfelves : they may beg to be ex-
cufed, they may fay, they cannot' coxnc : they
may defpife the meffage and fet at nought the
meifenger : but in the account of God, the
great Sovereign of earth and heaven, fuch
Vol. IV. Z excufes
33& 0/ the V AK ABL E
excufes will not pafs, fuch pretences * will
not avail. We fee in the parable, that the
king moved with a juft indignation againft
thofe who refufed to come, not only de-
clared, that none of thtm /kould tafte of his-
fupper -f- — but moreover fent forth his armies,
and
* This is beautifully and pathetically expreft by our
church in the fecond Exhortation to the holy communion,
a piece of rhetoric deferving our higheft admiration. I
cannot injure it by quoting any part of it, butferioufly re-
commend it to the perufal of my reader, intreating him to
fufFer it to have its due weight on his heart.
f It is diligently to be obferved, that the afFront of-
fered to the king's fen by thefe perfons in refufing to ho-
nour his nuptials, is received stid punifhed by the king,
as an injury and affront done to himfelf. And fo all neg-
le5l and contempt of Chriji^ the everlafting Son^ will be
received and punifhed by the Father^ as agaiinft his own
perfon : for he that honoureth not the Son, honoureth not the
Father. Thus T^heodofius, the emperor, was convinced
of his fault by a holy bifhop, when defirous to do fervice
to fome heretics, impugners of Chrift'% divinity. " neo-
^^z/j had declared his {qw Arcadius, Auguftus, though he
•was but fix years of age. St. Amphilochus, coming to
court v/lth certain other bifhops, paid the ufual refpe<Sls
to the emperor, but paid none to Arcadius, tho' he was
near hi^ father. Theodofms imagined that the bifhop did
not think of it, and therefore bid him falute his Ton : upon
which, St. Arnphiiochus drew near to him, and ftroking
him with the tip of his finger, faid. Save you, my child.
At which the emperor falling into a pafTion, ordered the
old man to be driven from his prefence : and they were
already thrufting him out, when turning to the emperor,
he faid to him with a loud voice: You cannot bear that
-your fon fhould be contemned : be aiTurcd then, that God
in like manner abhors thofe who refufe to pay the fame ho-
nour to his only fon as to himfclf* Theodoftus admired the
bi {hop's
Of the Marriage Supper. 339
and deftroyed thofe murderers, and burnt up
their city. An event which really and lite-
rally took place in the Jewifh nation : when
God, for their obftinate and ungrateful re-
jed:ion of his Son, gave them up to ruin, and
by the hands of the Romans, deftroyed thofe
murderers and burnt up their city, not leav-
ing one ftone upon another. A fearful and
terrible example of that fure vengeance and
fad deftru(ftion which v^^ill certainly over-
whelm thofe, who, fway'd by what motive
or refpe(51: foever, refufe to come to the
feaft, make light of the invitation : rejedl
Chri/l and his Gofpel, when offered to them,
will not repetjt and believe^ and come to
him that they may have life, *Tis true, God
in much mercy long forbears, 'and long fpares
fuch: long he expeds the defired fruits of
repentance, long he waits, till they turn and
feek for him. Much warning he gives them,
many invitations he offers them : earneftly he
intercedes with them ; and by his minifters,
by the word, by confcience, by the many
trials and afflidlions of this life, and by many
other means he prejjes and intreats them to
bifliop's prudence, and calling- him back, afked his par-
don, and immediately refolved up^n the law which he de-
fired, for prohibiting; the aflemblies of heretics." — So F'eury
in his Ecclef. Hiilory, Vol.2, p. 554- from Sozcmen and
Socrates*
s Z 2 come
340 On //j^ P A R A B L E
come in : for as I live ^ faith the Lord^ I have
no pleajure in the death of a finner^ hut that the
wicked turn from his way^ and live ; turn ye^
turn ye, from your evil ways, for ijohy will ye
die, oh houfe of Ifrael? — Come and let us reafon
together^ faith the Lord, tho" your fms he as
Jcarlet (if ye will turn and live) they fiall be as
white as flow : thd they he red like crimfon, they
fiall be as wool, I will heal their hackfiding^
I will love them freely. As the bride groo7n re-
joiceth over the bride, fo fall thy God re-
joice over thee : with everlafing kindnefs will
I have mercy on thee^ faith the Lord thy Re-
dee?ner.
But if thefe and all other his fweet pro-
mifes and gracious invitations avail nothing,
if men ftill harden themfelves in their fins,
and ftill like the deaf adder, clofe their cars,
refufing to hear the voice of the charmer, charm
be never fo wifely : they muft expecfl the dire-
ful confequence v^hich the parable fuggefts,
and the Jew^ifli people terribly prefigure.
God's vengeance doth not always fall on
finners in this life : tho' we want not many
fearful proofs of his iuft indignation againft
j(in : which we can never fuppofe he will faf-
fer to pafs unpunifhed in individuals, while
we fee a world, nations and cities peri filing be-
neath its deflrudtive influence : nay, while wc
fee the high abhorrence which the moft holy
3 God
Of the Marriage Supper. 341
God hath towards it, in the alarming remedy
for this univerfal difeafe, in the death of the
Son of his love on a torturing crofs, to atone
for the guilt of men ! Let us ferioufly reflect
what muft be the ilTue, if we die in fin, and
the rejection of this only atonement for it :
and moved by the juft dread of that future
punifliment, whofe unfpeakable horrors no
heart can conceive, let us accept the gracious
invitation fo freely offered to us 3 and with
due concern for our fo long delay, and fo long
refufal, let us repent^ and believe^ and thus
cotm to Chrijl, that we may have life. Thus
if we do, we (hall be again admitted into that
ftate of grace and favour, which was loft in
Adam, and reftored by Cbrift : and if we la-
bour when thus freely juftlfied, thro' the faith
that is in him, to walk worthy of our high
vocation and calling, to let our converfation
be fuch, as becometh the Gofpel of Chrifi^
fuch as may adorn the doftrine of God our
Saviour in all things ; we fhall be found
cloatbed in that wcddiyig garmejtty which
the king will approve, when he ihall
come in to fee the guefts and to welcome
them to the feaft of endlefs joy. But this
muft be the lubjedl: of the following dif-
courfe.
We have here feen, in the^r/? part, what
are ift; the main requifites to a readmiffion
Z 3 into
342 On the V ARABLE
into that ftate of favour with God, to which
his free grace thro' faith in Chrijl^ now re-
fiores all penitent finners, whofe faith favei
and makes them whole ;• — we have alfo feen, 2d,
what are the main impediments to. a recep-
tion of that grace, and have learnt, that a
mind engroffed by the love and care of carnal
tranfitory things is wholly clofed, fliut up and
barred againft all the in-^portunities of a God
deiiroas to fave and to blefs : 3d. the dread-
ful confequences of which inattention to the
bufinefs of Hilvation, and rejed:ion of the GoU
pel of Cbriji, are evidently feen in what the
parable prefigures, the unparallel'd miferies of
the Jews, the total deftrudion of their city
and citizens. God grant, we may all grow
wifer by the in fir action, and not ungratejully
znd foolijhly ftill ftand out againft mercy fo
free, and love fo difinterefted, to the utter
ruin oi our fouls, and the lofs of everlafting
comfort. Nothing can poffibly be urged in
our excufe : the terms of grace are fo free
and eafy : the motives to accept them fo per-
fuafive and powerful : the end fo advantage-
ous and honourable to ourfelves 5 and the
only reafons that can be urged in behalf of
our refufal, fo poor, mean and worthlefs, that
we cannot but fubfcribe even to our ownjudg-
vicnt : and acknowledge that they well de-
ferve to be condemned, who reied: the love
of
Of the Marriage Supper^ 343
of a God who died for them, who refufe the
blifs of an everlafting kingdom, which he
came down f^'om heaven to purchafe by faf-
ferings, and ail for the fhort enjoyment of
this world's lufts, for the pleafures of fin,
which perifh in the ufing, for the cares of a
vain, vexatious world, which is only the place
of pilgrimage and trial : for thefe, krjowingly
and under the light of the Gofpel, to rejed:
Chrijl^ holinefs and heaven, and willingly to
embrace eternal mifery — ftrange abufe of rea-
fon — never more boaft of that high preroga-
tive : and if refolved to aft, and f o t o perifh,
let the reafon you fo much abufe and flatter,
be rejefted, as well as the revelation you feoff
and infult.
But if we would aft as reafonable men, if
we wifli not to lofe the joys of immortality,
if we defire not to deceive ourfelves in this
mod important concern, let us take the divine
word of God, abundantly proved to be fo,
by miracles, by prophecies, by doctrine, by
teachers, by teftimonies undeniable — let us
take this divine v^^ord for our rule and guide •;
and led fecurely by its unerring light, let us
hafte in true repentance for our manifold fins
to the merciful Saviour of our fouls, and in
humble faith accept the bleflings of his par-
doning love : let us wean our affedtions from
Z 4 the
344 OntheT A R A B L E
the things below, and fet them upon the
things above — Let us inortify our members
iiohich are upon the earthy fornication^ unclean^
nefs^ inordinate affeSfion, evil concupifcence^ and
CGvetoufnefs^ which is idolatry : for which things
fake the wrath of God Cometh on the children of
dijobedience^ Let us put off the old man with
his deeds ^ and put on the new many which is re-
newed in knowledge and holinefs, after the image
of him that created him, — ji72d whatjoever we
do in word or deedy let us do all in the name of
the Lord fefus, giving thanks to God and the
Father by him,- — -So fhall we faithfully dif-
charge our duty in every ftation, fo (hall we
live happy, peaceful and ferene under the
fweet favour of our God, and fo fhall we for
ever, in the feaft of joy, fit down at his table,
and partake of the bleflings of his unfading
love. For to him that overcomethy faith he,
/ will give to eat of the tree of life in the midfl of
the paradife of God. -^Behold IJland at the door
and knock : if any man hear my voice ^ and open
the door, 1 will come in to him^ and will fup with
him and he with me. He that hath an ear to
bear let him hear what the Spirit faith unto the
churches, — Give us all, blefied Jefu, the ear
to hear, and the grace to open our hearts to
thy divine invitations : that fo we may be
made happy partakers of thy moft gracious
promifes^
Of the Marriage Supper. 345
promifes, and inheritors of that kingdom,
which thy love hath redeemed for all thy be-
lieving fervants ! To thee therefore, with
the Father and the holy Spirit, three perfons,
but one God, be everlafting praife and glory,
world without end, Amen^
DIS-
DISCOURSE XVIIL
On the PARABLE
Of the Marriage Supper.
PART ir.
St. Matthew xxii. i j — 14.
And when the king ca?ne in to fee the guejls, he
Jaw there a mah^ which had not on a wedding
garjnent,
'And he faith unto him. Friend, how cam efl thou
in hither, not having a wedding garment ?
And he was f pee chiefs.
7hen faid the king to the fervants, Biiid him
hand and foot, and take him away, and cafl
him into outer darknefs : there fhall be weep^
ing and gnafhing of teeth. For 7nany are
called, but few are chofen.
^W^i^ N the former pant of the parable,
O J O we have the punifliment of thofe,
^ ^ who moft unthankfully refufed to
)9C^^)CM accept the gracious invitation of a
king to the marriage of his fon ; here we have
an
Of the Marriage Supper . 3 47
an alarming account of the punifhment oi one^
who accepted the offer indeed, but came im-
properly adorned and unprepared to the ban-
quet. St. Luke, in the parable which he de-
livers to the fame effedt v/ith the prefent, (tho'
fome contend they are different, and were de-
livered at different times, and on different
occafions :) concludes his narration, where
our former part ended, and informs us no-
thing of the treatment which guefts, un-
adorned in the neceffary habit, mufl exped:
to find. Much hath been the offence which
many have taken at this part of St.- Matthew ^
parable : and while perfons unfkilled in the
Scriptures, have been unable to folve the dif-
ficulty, infidels and enemies to the faith have
exulted in the objedlion, and feen a manifeft
inJLijUcey according to their, narrow concep-
tions, in the proceedings of that eternal King,
whom this in our parable confeffcdly repre-
fents, for condemning a /'(^(^'r, dumb beggar to
outer darhiefs, for not having fuch a garment^
as his poverty moft probably rendered him
incapable of obtaining. But it is to be hoped,
by the affiftance of God, and by a diligent
attention to his holy word, that tliis will ap-
pear a meer phantom, a fl^adow railed by evil
andindifpofed minds; whom it would better
become humbly to acquiefce in the revealed
things of God; and to fubjed: their flillible
reafon
348 C^//je? A R AB L E
reafon in matters not clear at prefent perhaps
to their confined ideas, and which nothing
but a lowly fpirit can ever open to their un-
derftandings : for if any man will do the
works of Cbrijiy then and then only fhall he
know bis do^riney whether it be of God, To
fay the truth, our higheft wifdom is to fub-
mit our underftandings, blind and miftaken
as they are, to the unerring word and re-
vealed will of God, when once we are af-
fured that wc are favoured with his true
word and certain will. To gain that aflur-
ance, we cannot be too circumfped:, diligent
and wary : it is dangerous to receive as a di-
vine revelation, that which really is notfuch :
but on the other hand, it is far more dan-
gerous, to rejedl a revelation, which hath
been made wholly out of regard to our wel-
fare. And that the Old and New Tefta-
ment contain fuch a revelation, that thefe
divine Scriptures are given by infpiration of
Gody holy men fpeaking and writing them as
they were moved by God the Holy Ghoft, is
a truth proved by the moft irrefragable tefti-
monies, and by arguments more cogent and
undeniable than can be urged in favour of any
other fadl *. Indeed this is a truth univer-
fally
* For a proof hereof the reader i^ defired to confult Lhofe
writers who have purpofcly handled this fubjtcl, who are
many and excellent, and amongft the rcfl rr.ay I be per-
mit ^.ed
Of the Marriage Supper. 349
fally agreed upon and allowed by all Chri-
ftians, as the bafis of their faith and the folid
foundation of all their hopes : for if the fa-
cred Scriptures contain not the divine revela^
tion we fuppofe, our faith is vain, our hopes
are airy. But while we profefs the religion of
Chriji^ as we muft of neceffity believe the di-
vine authority of his word, it behoves us
much to treat that word with the utmoft re-
verence and regard, and rather far to fubtnit
our fallible reafon, than to argue againft
God, and to endeavour to tax the Almighty
with folly, in any circumftances, which we
cannot clearly comprehend. Thefe obferva-
tions may be ufeful not only in refpedl to the
prefent occafion of them, but alfo to other
paffages in the facred Scriptures, which fome
unftable minds wreft to their own deftruftion,
and abufc to their own fad fhame and dif-
honour.
The former part of this parable, — contain-
ing a lively reprefentation of the love of God
to man in fending his fon to take upon him
human nature, to die upon the crofs, and to
minifter an entrance to him into the kingdom
mitted to recommend that part of the ingenious Dr. Hart^
ley's Ohjh-vations on Man^ Uc, which treats of the Scrip-
tures. Vol. 2. p. 71. Above all, Mr. Lepfs Shore Method
with the Deijis deferves the cloieft attention.
of
350 0/2 /fop A R A B L E
of grace here and of glory hereafter — pointed
out alfo to us, the grand requifites to an ad-
miffion into his favour and kingdoni, and to a
reception of his grace ; the main impediments
to mens reception of that grace ; and the
dreadful confequences of their refufal : in the
prefent part we have a Hvely reprefentation of
the no lefs dreadful confequences, which will
follow a want of due preparation, and proper
qualifications for the kingdom of glory v
Before we come to confider the reprefenta-
tion here given, it may not be improper in order
to throw more light on the parable, in brief to
obferve, that, God created Adam in his own
image in righteoufnefs and true holinefs \
Adam^ by difobedience, forfeited that image,
fell into fin, and was alienated from God and
holinefs : his children became heirs of his fin
and of his mifery, which were tranfmitted of
courfe to all, who defcended out of the loins
of a corrupted parent : to atone for the of-
fence, and to regain the image of God, the
fecond divine perfon condefcended himfelf to
come down from heaven in the fulnefs of
time, to pay the price of man's redemption
on the crofs, and to purchafe for him that
Spirit, by which he might be renewed in ho-
linefs. And having done tins gracious work,
he was pleafed to make a free and general of-
fer of pardon, peace, and reftoration to all
^ mankind.
Of the Marriage Slipper] 351
mankind. For the acceptance of this offer,
faithy joined to a due fenfe of man's natural
depravity and corruption, is neceffary : but as
the whole end of it was to fit men again for
the fruition of God, and to renew them in
holinefs, it follows of direfl: confequence, that
whoever flop fhort in the acceptance of grace^
without w^orking with the Spirit of God, to
the great end of fandiiication, mufl fruflrate
the end defigned and lofe the life eternal of-
fered to them. For this is the will of Gody
even our fanBiJication : without v^hich no man
can fee him, as no man would have any fatis-
fadion in fo doing. For while man remains
in fin, his mind is alienated, and abfolutely a-
verfe to God. To reftore us therefore to fa-
vour, to regenerate, and to renew us is the
great and gracious bufinefs and end of the
Gbfpel-falvation wrought out by Chrijl Jefus^
and the Holy Spirit^ the gift and purchafe of
his redeeming blood : and fo to feparate fo//-
nefs ho\xi juftificaiion is to put usasunder thofe,
w^hich God hath joined in much wifdom, by
an abfolute necefllty, and the mofl indifTo-^
luble connexion. Keeping this reflexion in
view, we fliall be better able to explain and
apply the fecond part of the prefent parable.
In the former part we had a reprefentation
of God's free invitations to the grace of the
Gofpel, and, from what has been jufl ob-
ferved.
352 0;2/&P A,R A B L E
ierved, fee evidently that the qualifications
there required, namely, to repent and believe^
are fuch only as can be required from the
fallen fons of fallen Adam : here we are in-
ftruded in the requifites for future glory : our
admiffion to which is figured out in the pre-
fent part of the parable. For h the ki?igs
coming in to fee the guejls^ is meant indifput-
ably the coming of the King eternal, immor-
tal, to take a view of all mankind, and to
welcome thofe into the houfe of everlafting
peace, who {hall be found duly prepared, and
fitly qualified for that high happinefs and ho-
nour : his coming to be admired and glorified
in hisfaintSy and to piinijh with everlajli?7g de*
Jiruclion thofe, ivho have not obeyed the Gofpel oj
our Lord Jefus Chrijl.
When he came in, he faw there a man,
*who had not on a wedding garment : which was
a high affront to the king, and an evidence of
this man's contempt and folly : becaufe it was
ufual in the eaftern countries to prefent the
guefts at marriage and other folemnities with
a garment, wherein they were to appear at
the feftival 5 and the number of them was
efieemed an evidence of the wealth and mag-
nificence of the giver. This king therefore,
having invited fo many from the lanes and
hedges, and high-ways, who could perhaps
never have provided themfelves with proper
raiment
Of the Marriage Supper. 353
raiment to make their appearance at the feaft,
according to the cuftom of the country, or-
dered each to be prefented with a marriage-
garment, as a mark of his farther refpedt,
and that they might all be cloathed in a man-
ner becoming the magnificence of the folem-
nity. But this man refufed to accept and put
it on 'y and chofe rather, in manifeft contempt
of the king, and with great ingratitude for
his kindnefs, to appear in his own cloathing,
without that garment, which would have ren-
dered him acceptable*.
When
* This confideratlon evidently removes all Ohje6lions,
and fliev^s the jiiftice of the man's conc'emnation, efpe-
cia!ly when applied to the myftical meaning, or fenfe of
the parable : Mr. Macknight's obfervation on the place,
being far the bell and molt copious of any commentator I
have met with, will ferve more clearly to explain this cir-
cumftance — " It mxay feem ftrange, faiih he., that in fuch
a number of men gathered to the feaft, there was only
one found, who had not on a wedding garment, and that
he fhould have been puniflied with fuch feverity for want-
ing what he could not le expected to have, confidering
that he was compelled to come, while he was performing
a journey, perhaps, or fitting begging under the hedges,
as appears from Lukexiv. 23. Neverthelefs, the heinouf-
nefs o^ his offence, and the equity of the fentence that was
palled upon him, will fully appear, if we call to mind a
circumftance, which, becaufe it was commonly known
at that time, is not mentioned in the parable. The
eafterns, among whom the falhion of clothes was not
changeable, as with us, reckoned it a principal part of
their magnificence to have their wardrobes ftored with rich
habits. Thus, Job^ fpeaking of the wicked, fays, chap.
xx\ii. 16. Though he heap up filver as the dujh and prepare
Vol. IV, ' A a raiment
354 0/2 /& P A R A B L E
When the king faw him thus unadorned in
in the proper habit, hefaid to him, '' Friend, ,
how
raiment as the clay : accordingly In Scripture, when the
uncertainty of earthly treafures is fpoken of, they are re-
prefented as fubjecSt not only toruft, but to moths. Matt.
vi. 19. James v. 3. The matter is evident likewife from
Horace ; for he tells us, that when Lucullus, the Roman
general, who had enriched himfelfwith the fpoils of the
eafl, was afked if he could furnifh a hundred habits for
the theatre ? he replied, he had five thoufand in his houfe,
of which they were welcome to take part, or all.
'Chlamydes Lucullus ut aiunt
SI pojjet centum fcence prabere rogatus
^ui pojfunt tot ? alt: tamenet queer am et quot hahehoy
Mitt am : pojl paulo fcribit^ fihi miUia quinque
Ejfe domi Chlamydum partem vel tolleres omnes f .
We may therefore naturally enough fuppofe, that this
king having invited gueils to his fealt from the highways
and hedgeSy would ord-r his fervants to make each of
them a prefent of fplendid apparel, as a farther mark of
his refpe£l, and that they might be all clothed tn a manner
becoming the magnificence of the folemnity. For it can-
not otherwife be underftood, how among fuch a number
collected in fuch a manner, only one (hould have been
found wanting a wedding-garment, efpecially as we are
told, that they gathered together all, as many as they
found, both bad and good. Befides, that the great men
of the eaft were wont to make oftentation of their gran-^
deuf,
f Lucullus, as they fay.
Once being afk*d to furnifh fqr a play
An hundred different fuits of cloathing, cry'd
Whence can fo vaft a number be fupply'd ?
But yet whatever my wardrobe can afford.
You fhall command : then inftant wrote him word
Five thoufand vefts were ready at h's call.
He might have part, or, if he pleas'd, take all.
See Francis''^ Horace, Ep. 6. B. i. v. 40.
On the Marriage Supper. 2SS
how cameft thou in hither, ?2ot having a wed-
ding garment ? no guefts are accepted here or
admitted to the feaft, unlefs they have on that
apparel, which I have prepared for them ;
and as it is certain, that it hath been offered to
thee amongft the reft, how comes it to pafs^
that thou art found without it — why haft thou
refufed to put on my cloathing ?*' — Unable to
reply, and confounded at his folly and neg-
deur, and to exprefs their rerpe£l for their favourites by
gifts of this kind, is evident from the prefents which Jo^
fsph beflow^ed on his brethren in Egypt. Gen. xiv. 22. He
gave each man changes of raiment. But to Btnjamin he
gave three hundred pieces of fi her and five changes of rat"
ment. It appears likewife froiii the agreement which
Samfon entered into with the guefts at his marriage feaft,
yudges XIV. 12. Samfon faid unto them, I vjHI now put
forth a riddle unto you : if yen can certainly declare it me
'within the f even days of the fcafl^ and find it out, then I will
give yoii thirty Jheets, and thirty change of garment. But if
you cannot declare it me then fiall ye give me thirty fljeets and
thirty change of garments. To conclude, in the furth
Odyfly, ver. 47 — 51. Homer tells us, that fhdeinachiis
2x\APififlratus happening to arrive at Menelaus*s houfe in
Lacedemon, while he was folemnifmg the nuptials of his
fon and daughter, the maid:, of the houfo wafhed the
ftrangers, anointed them, drefTed them and fet them down
by their mafter at table. Without all doubc, therefore,
the man that was fentenced to be hound and c:.ft out of
doors, had been offered a wedding garment or iujnptuous
apparel along with the reft, but would not receive it, and
fo haughtily came in dirty aiid ragged as he was. The
king looking on this as a great infult, infli(9:ed upon the
perfon that was guilty of it, a punifhment fuitable to the
demerit of his offence.
A a 2 left,
•%
356 On tke ? A k A B L E
led-, he was Jli^iick quite fpeechlefs * : his con-
fcience bare witnefs to his contumely, and he
was unable to anfwer the king a word, whofe
goodnefs and care he had thus defpifed, and
before whom he had dared to appear, without
that raiment, v/hich he knew was neceflary,
and in which alone he was well affiired,
guefls were ufed to be admitted to the mar-
riage-feaft. And as being thus felf-convided,
and having rothing to fay, or urge in his
own behalf, he was condemned by the king
to a rejedtion from the pleafures of the feaft,
* Such is the true import of the original word spfjooBih,
which we very improperly tranflate, he was dumb — whence
the E- gViJh reader is led to conceive, that the man was
really a du7nb man, and fo could not fpeak : whereas he
was made du7nh^ only by felf-condemnation and conyi6lion ;
even as Chrift made dumb^ e^tfibia-s, put to filence the Sad-
duces : Matt. xxii. 34. and as Peter would have us mah
fpeechlefs., put to filence (p\\ji& the ignorance of foolilh men.
" Ut nuptlali vefle, ita quoque excufatione caruit, ait
Gerhardus^ nee potuit uliam vel negligentice fuas in non
acceptanda vel malitiae in abjicienda nuptiali vefte excufa-
tionem afPerre, fed fpii^uH, obmutuit : ^»//tos vel xvifAoq pro-
prie eH vinculi genus ; quo ferarum canumque ora obli-
gantur, ne mordeant. Item capijlriim eqiiorum vel boum^
ne depafcant fegetum ; inde (p»/xow capiitrum injicio: ac
metaphorice os pracludo, ad filentium adigo. Inde paili-
vum £(pi[Au^7] fignificat, quod prorfus obmutuerit ac fi frae-
num vel capillrum quoddam ori fuiflet injeclum. Sicut
etiam Chriflus, Marc. i. 25. Luk. iv. 33. Diabolo in
obieiTo dicit f»f/-w9>3Ti : ac mari prsecipit, Mar. iv. 39.
^s^j/xwo-o, preccludatur tihi os^ velut camo conftruduin
xar^iXf^rifcuq^ quafi OS marehabeat: quod ibidem exponitur
per c-jwTcc obmutefce,
and
:f
0/ the Marriage Supper. 257
and to a due punifhment for his contumely,
pride, and folly.
Thus we fee the exad meaning of this part
of the letter of the parable : wherein is fi-
gured out to us the fate of thofe, who fhall
appear before the judge in the lad day, with-
out thofe garments of righteoufnefs and holi-
nefs, without having put on the new man,
with all thofe graces and ornaments which
are the gift of Chriji, thro' the Spirit : with-
out that Chriftian frame and temper of mind,
that SPIRIT of ChriJI, without which they
are none of his, faith St. Paul. Some have
indeed fuppofed, that herein is figured out to
us the piitti?7g on Ckrift by faith -, and if we
properly underftand that expreflion of putting
op ChriJ}, there perhaps might not lie any
material objedion to it. But that the mere
aft of believing, or being juftified hy Chriji'^
righteoufnefs imputed to us, or the like, is
not meant by this circumftance, will appear
evident to every attentive reader, from the
general tenour of the parable, as well as from
many parts of Scripture where this fame
image is ufed, and alfo from the confent of
the bed expofitors, ancient and modern.
For this part of the parable is intended to
reprefent, to us, in fome degree the tranfac-
tions at the laft day, and to fliew, that it is
poffible to accept the invitation to the marri-
A a 3 age-
358 On the P A R AB L E
age-feaft, to repent and believe, and become
a member of the kingdom of grace, and yet
not become a member of the kingdom of glory.
It is evident, that the comhig to the feaft, upon
the invitation, as explain'd in the former fer-
mon, is being admitted by faith * into cove-
nant v^ith Cbrijiy and of confequence to re-
million of fins, thro' his infinite merits and
allfufficient righteoufnefs. So that of plain
confequence, this cannot be alfo meant, by
the circumfl:ance of the we ddiiig- garment^ if
we will admit our Saviour's difcourfe to be a
continued narration : and not a disjoin'd and
irregular rhapfody.
This circumftance is of the fame import,
and intended in a good meafure to declare
the fame folemn truth to us, which we are
taught in the parable of the ten virgins, and
of the ten talents ; by the circumfl;ances of
the foolifh virgins neglect of oil, and of the
flothful fervants omifilon to improve his ta-
lent. For both that oil and that talent^ as we
found when confidering thofe parables, were
the free gifts of God, even as this "wedding-
garment alfo, yet it was required of the vir-
gins and of the fervant to obtain that oil, and
tp improve that talent, even as it was of this
* Faith alone f„ys, Dr. Whitby^ cannot be here the wed-
ding-garment, fince to receive the invitation and io come
to the wedding- fupper, murt import heliev'uig.
3 ^^^
Of the Marriage Supper. 359
man to accept ^ and to put on this garment :
iov fan&ijication^ or improvement of our fouls
in holinefs, which all thefe prefigure, tho'
It is the gift and work of God in the foul,
thro* his fpirit, yet requires the joint concur-
rence and work of man, and can no more be
wrought out in the foul without their mutual
endeavours to obtain the gift than a man can
be covered with a garment freely prefented
to him, unlefs he accept the prefent, and
put it on him : hence St. Pauly work out your
Own fahation ; jor it is God which worketh in
you both to will and to do of his good pleafure.
But there are fome texts of fcripture, where
this image of putting on is ufed, which
plainly prove that fandlification or holinefs is
meant, and fo confirm the interpretation I
have given.
St. Paid in his epiftle to the Romans xiii.
14. after having exhorted the Romans^ to
difcharge their duty, as became Chriftians,
and to avoid all fin, concludes, but put ye on
the Lord Jefus : and make not provijions for the
fleJJj to fidfil the lufls thereof. Where it is ma-
nifeft that by putfmg on the Lord Jefus, the a-
poftle muft mean, being cloathed with thefe
graces, and that righteoufnefs, whereof Chrijl
fet us the pattern, which he is ready to work
ia us by his fpirit, and which are in imme-
A a 4 diate
360 0;z //^^ P A RA BLE
diate oppofition to the Jujls of the fep, the
rioting a?2d drtinkennefs^ chambering and wan-
tonne fs^ flrife and envying, whereof he fpeaks
in the verfe foregoing. The context imme-
diately requires that vv^e fhould thus under-
ftand the expreffion, and befides it is ufed to
Chriflians"^, who already believed, and had
been baptized, and fo had put on Chrift by ^
faith, and were now to be cloathed with him,
as a garment of holinefs, to imitate him in
his lite and virtues : or the words of this a-
poftle, in this fame chapter a little above, to
put on the armour of light, Lef m therefore^
faith he, caft 0^ the worh of darknefs, that
old filthy robe of our former converfation,
and let us put on the armour of light. Let us
*walk honejily : let us put on the Lord Jefus
Chrifl.
* I believe upon a careful eonfideration of the apodolic
wr, tings, we fhall never find an in fiance of th.ir exhorting
any of thofe in the ChriJIian churches to which they wrote
to put on Chrift hy faith, or to be juftified by faith, or
by imputed right eoufnefs, &c. Thefe exhortations, after
the dod:rinil parts of their epiftles ufualiy are to put on
Chrift, by conformity ^to his image, by being made hke
him, in righteoufnefs and true hoHn^fs. And if we are
to believe St. Auflin, fumma religionis Chriftianae, efi inii^
tari eutn, quern coUs. The fum of the ChrijUan rehgion is
to imitare h;m, whom you worftiip.— -Wou'd to God all
Chrijiians wou'd do fo more and more, rather than con-
tend in any ftrife of words.
Agreeably
Of the Marriage Supper, 361,
Ageeably to which in the epiflle to the
Ethefians, iv. 22, fpeaking of fandlfication,
he exhorts them, to put off\ concerning the
former confer fation^ the old man^ which is cor^
rupt accordhig to the deceitful lufls : while they
are renewed in the s p i k i T of their mi?2d :
and PUT ON the new man which after God is
created in right eoufnefs and true holinefs : after
which he proceeds to enumerate the works of
the old?nan, the duties and graces of the new :
and fo clearly fliews us, what we arc to un-
derftand by this weddifig- garment^ this holinefs^
without which no man fliall fee the Lord : —
even as he doth alfo in his eplftle to the Co-
lofJianSy Lie not one to another, feeing ye have
put off the old man with his deeds, and have
PUT ON the new man, which is renewed in
knowledge after the image of him that created
him. — Fut on therefore (as the eleB of God
holy and beloved) bowels of mercies, kindnefsy
humblenefs of mind, me chiefs, longfuffering :
forbearing one another, and forgiving one another ^
ij any man have a quarrel agaijifl a?iy, even as
Chn^ forgave you, fo alfo do ye : and above all
thefe things, put on love, which is the bond of
perfeBnefs, &c. iii. 9. &c.
Thefe texts, plain and clear, as they are,
may fuffice to confirm the interpretation a-
bove given, and to convince us, that by the
want
36a O/? ^/5^ P A R A B L E
want of the wedding- garment is meant the ^
want of that renewal in the fpint of mind^
the want of putting on that new man, which
after God is created in righteoufnefs and
true holinefs, the want of that armour of
' light, that fpirit of Chrifty that love and ho-
linefs, without which our admiflion to par-
don, and our entrance into the gofpel-cove-
nant will ftand us in no ftead : for many,
faith our Saviour, Ihall fay unto me in that
day, Lordy Lord^ open to us ^ and he fiall an^
fwer^ 1 know you not^ whence you are -, then
Jhall they begin to fay^ W3 have eaten and
drunk in thy prefence ^ a?2d thou hajl taught in
cur Jlreets — we have been members of thy
vifible church, communicants of thy holy
fupper, and hearers of thy word, from the
mouth of thy minifters — But, fee how vain
all this will be without holinefs, — he fiall Jay^
I tell yoUy I know you not, whence ycu are : de--
part from me^ all ye workers of iniquity^ all
ye refufers of the wedding garment. Inhere
fiall be weeping and gnajinng of teeth^ when ye
fiall fee Abraham, Ifaac, a?2d Jacob, a?id all
the proyhets in the kingdom of God, and you
yourfelves thrujl out, like this wretched man in
the parable, a lively emblem of fuch fipners,
and who is faid to be one only, only one man
without the v/edding garment, becaufe, as
Origen
On the Marriage Supper. 563
Origen obferves, " all the wicked are of one
fort/'
And thus I am come juft in brief to {hew
you, that the beft expofitors agree in this in-
terpretation which I have given ; and firfl:
Origen in the fame paflage with that above
obferves, that to be without the wedding-
garment is to be unreform'd in manners.
*^ All are brought in, to the feaft, faith he,
not that the bad (liou'd continue fuch ftill,
but be reformed : wherefore the King cometh
in to fee the guefts, and feeing one that
had ?20t amended his life and manners^ (for this
it is to be without a wedding-garment) he
adjudgeth him to be bound and caft into
outer darknefs." St. Chryfo/hm obferves on
the parable, " that the Gentiles v/ere the vile
and bafe perfons by the high-ways, the halt,
blind, maimed, &c. and fuch zs ^vq fpotted
with fin ftill, are vilely apparalled, and with-
out a wedding-gar?nent, Thefe are condemned
out of their own mouths^ which is fignified,
by the man's being ftruck dumb/' And
TbeophylaB excellently remarks, " That the
. entrance into the marriage-feaft is without
any diftindion : for by grace alone all are
call'd, good and bad: but the life of thofe
who have enter'd will not afterwards be with-
out enquiry, but the King will very ftridly
(examine thofe, who, after their entrance into
the
364 On the F ARABLE
the faith, are found in filthy garments. Let
.us therefore tremble to recoiled, that unlefs
we have a holy life, bare faith will pro-
fit us nothing, fince we fhall not only be
caft out of the feaft, but into the fire un-
quenchable. But who is he, that is cloathed
with thefe filthy garments r He that hath
not puf on howds of mercies, brotherly-kind-
nefs, love.'' And fo St. Gregory fays, " By
the wedding- garment underftand /ove, for a
man may enter the church by faith, and yet
be without a wedding-garment thro' the want
of love,'' I will produce, only one authority
more from the ancients, that of St., yerom,
and juft obferve the agreement of modern
interpreters herewith. " The ojie^ whom the
King faw without the wedding-garment, re-
prefents all thofe who are aflx)ciated in wick-
ednefs. The wedding-garment fignifies the
commandments pf God, and the works of
obwdience, which are fulfilled from the law
and the gofpel, and make the garment of
the new man. If any one therefore at the
time of Judgment (hall be found bearing a
Chrifiian name, but without the wedding-gar-
vient, that is, the garment of the heavenly
man, while he hath on a filthy garment,
that is, the rag% of the old man ^ to him it will
' be faid, friend, how camefl thou in here ? He
calls him friend^ becaufe he was invited to
the
Of the Marriage Supper, 365
the feaft ; he condemns him of impudence,
becaufe he defiled and polluted the cleannefs
of the feaft with foul and fordid cloathine.
But he had. nothing to fay. For in that day
there will neither be any place for repentance,
nor any power of denial, when all the angels,
and the whole world, will be witnefs of
mens fins." — ^'
Thus
* Some of the ancients indeed explain this garment of
fa'ith^ but then they always mean faith working by lovsy
unlefs by miftake fometimes they refer to the boptifmal
garment, the firft introdu6lion into the Chriftian cove-
nant, which for the reafons above given, cannot be meant
here. Irenaus^ Hilary.^ Auflin^ Leo^ Lyric^ and many
others of great eftimation, all agree in the hm^ interpre-
tation v^ith thofe quoted in the text. And even Gerhard
himfelf who labours hard to prove this wedding-garment
to be the imputed righteoufnefs of Chriji^ for fear he fliou'd
agree with the Reman Catholic interpreters, yet obferves,
that " the v/edding-garment is true faith, which works by
love and the defire of all good works : and exhorts to take
care of vain empty faith, and any dependance on outer
communion with the church and facramcnts, without
that true and living faith^ whofe forerunner is contrition,
true repentance, and whofe hand-maids following after,
are all good works.-— V/hich is much like a remark of our
old and excellent bifhop and martyr Latimer^ who fpeak-
ing of Chrijlian faith tells his audience.- — *« Not long ago
a great man, faid, in an audience, they babble much of
faith, X I will go, lye with my whore all night, and have
as good a faith as the heft of them all. I think he never
knev/ other than the whoremonger's faith. It is no fuch
faith that will ferve. It is no bribing judges or jufliccs
faith : no rent-raifers faith, no whoremongers faith, no
bafe-mongers faith ; nor no fe.ler c>{ benefices faith ; but the
faith in the paflion of oui faviour ChrijL We mufl be-
lieve
366 0;; ^/5(? P A R A B L E
Thus the Fathers with one voice agree,
that by the wedding garment is meant a holy
life ; without which a profeflion of faith will
avail nothing, as the end oi faith is love and
holinefs : and wherever this is wanting, not-
withftanding a man's outward profeflion he
will fhare the fate of him, at the laft day,
who had 7J0t on the wedding garment. And
to this our modern expofitors agree, even CaU
vin himfelf acknowledges, that *' It is need-
kfs to difpute about the wedding garment,
whether it be faith^ or a pious holy life. Fof
neither can faith be feparated from good
works, nor can good works proceed except
from faith. Chrff% meanhig is only that we
lieve that our Saviour Chriji hath taken us again into his
favour, that he hath delivered us his own body and blood to
plead againft the devil, and by the merit of his own paiiion,
of his own mere liberality. This is the faith, 1 tell
you, that we mufl come to the communion with, and
not the whoremongers faith. Look, where remiffion
of fm is, there is acknowledging of fm alfo. Fohh is a
nob !e dutch efs : fie hath ever her gentleman- uJJjer goi?ig be-
fore her^ the confejjing of fins : flje haih a train after her^
the fruits of good works ^ the vjalking in the commandments
of God, He thiit believeth will not be idle, he will walk,
will I'o his bufinefs, have ever the gentl€man-u(})er with
him. So if ye will try faith, remember this rule : confi-
der whether the train be waiting upon her. If you have
another faith than this, a whoremongers faith, you are like
to goto the fcalding houfe, and there you fhall have two
difhes, weeping and gnafhing of teeth ; much good do it
you : you fee your fare. If ye will believe and acknow-
ledge yourfms, you Ihall come to the bltflcd communion
of the bitter paflion of Chiift worthily, and fo attain to
eveilafting life.'' Seventh fer?non before king Edward, p. 95.
are
On the Marriage Supper. 367
are called, ia order that we may be renewed in
our minds, after his image. — And therefore
that we may remain always in his houfe, the
old man with his filthinefs muft be put ofF,
and a new life defigned, that our attire may be
fuch, as is fuitable to fo honourable an invita-
tion."— And again, he obferves, " that they
who are found in their filthinefs^ when God
fhall come to take account, fliall be caft out^
though they have lived here in the churchy
This evidence is very clear in favour of the
prefent interpretation, and will I doubt not be
of weight with fome, that would underftand
this circumftance rather oi faith ^ or imputed
righteoufnefs: and it will be corroborated I
fuppofe, by that of Doddridge^ who obferves,
and that very excellently, ^* That this circum-
ftance of the parable is admirably adapted to
the method of God's dealing with us. For
he requires repentance indeed, and holinefs,
in order to our partaking of the happinefs of
heaven; but at the fame time he gracioufly
offers to work it in us, by his holy Spirit : and
therefore may juftly punifh our neglefl: of fo
great a favour." After thefe it will be unne-
ceffary to produce any authorities from com-
mentators of the church of England, who all
with one voice agree to explain the wedding-
garment of the proper preparation for the ce-
leftial
368 0« ^;5^ PAR ABLE
leftial kingdom, namely, renovation of heart
and life.''
Thus then we fee that this beautiful parable
concurs with the grand tenor of fcripture, and
the great bulinefs of redemption, and fully
proves to us, that as by faith and repentance,
through God's gracious mercies in Chrijl J ejus ^
we are admitted into a ftate of pardon and
favour, fo we muft conflantly endeavour,
through his blefled Spirit, to walk worthy our
vocation and calling, to purify ourfelves as he
is pure, and to perfect our fouls in that righte-
oufnefs and holinefs wherein man was origi-
nally created, after the image of God ; the
reftoration of v/hich alone through Chriji^ can
* The reader is particularly referred to Dr. Stanhope^
vol. 3- P» 557- of his very ufeful comment oa the epiflles
and gofpels. See alfo Grotius on the place, who obferves
Ve/Iis nuptiaUs^ ejl amhulatio d'lgna vocatione^ Ephcfians
iv- I. ^efnelle obferves, by faith we come to the w^ed-
ding-feaft : by charity which is the life, and by good works
which are the fruits of faith, we are qualified to eat the
flefh of the lamb and to receive nouriftiment from it. — He
refers to the facrament. Henry obferves, thofe and thofe
only that put on the Lord Jefus^ that have chriftian temper
of mind, and are adorned with chriftian graces, that live
by faith in C^r//?, and to whom he is all in all, have the
wedding-garment. " Tt\q f eft ival- garment (fays Dr. Ham-
mondy Note on Matt, xxii.) was fo neceflary (as repen-
tance and reformation of life, the new garment or array of
the foul, which is here parabolically expreft by it) that
without it even they that were invited to come, were not
yet permitted to tafte of the feift or remain among the
guefts." See alfo bifliop i^<^//'s ufeful paraphrafe oi Hard
Texis^ who entirely agrees with the above expofitors.
make
Of the Marriage Supper. 369
make him meet to partake of the inheritance
with the faints in light.
The want of this renovation in the fpirit of
our mindSj will be fufficient to deprive us,
whatever is our profeffion here, of the eternal
glory : we fee it evidently in our baptifm^ by
which v/e are admitted into the kingdom of
gracej through repentance znd faith : but if we
omit to perform the other part of our baptif-
mal covenant, if we omit obedience^ or ^' daily
to proceed in all virtue and godlinefs of live-
ing/' our baptifm will avail us nothing, except
it be the more deeply to condemn us ; and that
we have been members of the church here
will only ferve to aggravate our guilt, fince, un-
der the means we negleded to improve the
grace, which would have made us members
of the kingdom oi glory for ever* A confide-
ration, which, as TheophylaB well obferves,'
fliould make all our hearts tremble ; {hake all
vain and falfe confidences, and ftir us up to the
moft diligent and faithful difcharge of our
duty, that we may not be found wanting in
that day, but be welcomed as the eledt of
Chriji, holy and beloved, having on the true
wedding-garment, the armour of light, bowels
of merciesy kinduefs, humblenefs of mind^ meek"
ncfs, hng'fuffering, forgivenejs, peace and love :
and all thofe holy tempers, and heavenly affec-
tions, which the example of our Saviour fo
Vol. IV. N^ 1 9, Bb power-
370 On /& P A R A B L E
powerfully recommends : and cloathed with
who?77, we fhall be cloathed v/ith every vir-
tue : ^ our whole fpirit^ and foul mid body being
preferred blamelcfs unto the coming of our Lord
Jejus Cbriji.
Thus fliall we be the elecl of God, and this
is the way to be chojcn : for many, fays our Sa-
viour clofing this parable, are called, but
few are chofen : where it is evident to remark,
that not any decree or fault of God occafioned
either thofe who were firft invited and would
not come, or this man, who had not on a
wedding garment, to be rejeded : it v^as their
own faults : they would not accept the invi-
tation ', they would not embrace the gift and
offer, and fo they perifhed through their own
perverfenefs and neglecl. Let as take heed,
that we charge no God fooliflily : the gofpcl
is offered to all men, and if they prefer the
pleafures of iin, and the lufts of the world,
let their condemnation fall on their own head -,
but let God be juftified, who gracioufly will-
eth that all fhould come to the knowledge of
the truth and be faved. For as Thecphyladl
again vvell obferves, '^ our calling is of God,
but our eledion is of our felves." ^ Let us not
' be high-minded, but fear. r^y
* So f^iith Thccphyla5i on Rom. y.\\, 14. O yap THxay
*■ T« M.«y ©ta TO xocAeiv — ro ^i sz^tzrar yivi^ai — '^ fxr,^ 7)ij.t7c^a»
eft. — On Matt. xxii. Dr, S'anhope obibrves, Epiftles and
Gofpels,
Of the Marriage Supper, 37 1
Thus then we learn what are the grand re-
quifites to an admiffion into the eternal glory
of our Lord : the want of which will of con-
fequence caufe us for ever to be rejeded.
"Repentance 2ii\di faith only, admit, through the
facrifice and fatisfadion of Chrif^ condemned
finners into a ftate of pardon and grace : whc^n
in that ftate they muft walk worthy of the
calling wherewith they are called, of the love
which hath redeemed them, and of the end
for which they are redeemed : they muft put
oft^ the old man, and put on the new, ceafe to
do evil, and learn to do good, and of finners
become holyy or they will never enter into the
kingdom of God. And to enable men fo to do,
God offers them the gift of his holy Spirit,
whofe divine motions if they will follow, and
whofe facred infpirations and didates, if they
will cherifti and purfue, the good work will be
Gofpels, ver. 3. 561. that we may le^rn from hence who
are the called^ and who the chofen of God. Ail to whom
the knowledge of C/?r//? and ot his religion is come, whe«
ther they embrace it or not : and thofe that embrace it,
"Whether after embracirrg it they live agreeably to it or not,
all thele are the called ; and they who do embrace and live
up to it are the choj'en. Chofen freely, btcauf^ without
any thing on their part to defcrve, but not fo, as that no-
thing (hould be requifiteon their part to incline this choice.
For thofe works, v/hich are by no means to be allowed as
a meritorious caufe, becaufe accepted only in and for the
fake of Chrijl (the only meritorious caufe of our falvation)
are yet neceffary in the quality of an inH rumen; al and con-
dici^nalcaufe, becaufe ivithmt holincjs no man JJjall fee tbt
Lord.
B b 2 carried
372 On //j^ P A R A B L E
carried on fuccefsfully in their hearts, and
when the King comes in to fee his guefts, they
will be found in his own well approved and
well-accepted garments; and being the bleifed
of God, will receive the kingdom prepared
for them from the beginning of the world.
How then fhould this great and tender love
of our heavenly King quicken our minds to a
glad acceptance of his grace, and to a diligent
working with it. Let it not be faid of us, that
when God invited, we ?nade light of his invi-
tation, and preferred paffing, wretched, tranli-
tory things to the eternal joys of everlafling
love ! How ready are men in general to ac-
cept the invitations even of their equals to fe-
cial entertainments : but when bidden by their
fuperiors, and invited to a feaft of joy, by men
in honour and exalted conditions, how do they
plume themfelves upon the invitation, how
carefully make themfelves ready, and how
gladly attend at the place and time appointed ?
— Which of us, were our monarch to make a
marriage for his fon, and to fend forth his
fervants and meffengers to bid us xo the wed-
ding, where we were certain to receive a wed-
ding-garment, fit to appear in his prefcnce, to
be fed with the choicell viands, to be honoured
with the nobleft company, to be delighted
with the moft pleafing converfation, and to
be cheered with the mod excellent niufjc —
v^hich
Of the Marriage Supper, 373
which of us, I fay, would make light of fuch
an invitation, utterly difregard it, go our ways,
one to his farm, another to his merchandife,
nay, and ftill worfe, take thofe very fervants,
which were fent on fo kind an errand, entreat
them with all the fpite and malice we could
invent, and in fine flay and put them to
death ? Which of us could thus make light
cf\ and utterly difregard fo gracious an invi-
tation ? And who could think it any wiong
done to fuch ungrateful and perverfe enemies
to themfelves, and fuch defpifers of their King,
if he fent forth his armies, and deftroyed thoje
murderers and burnt up their city ? — We can
cafily fee the truth of this in the cafe of
the Jews : let us be wife, and turn our re-
fle(9:ion on ourfelves : while warned by their
example, we copy not after their perverfenefs
and ingratitude, but accept our heavenly mo-
narch's gracious invitations, and come in true
faith and repentance to that kingdom of grace,
and ftate of favour, which is a happy intro-
dudion to eternal peace. And while we at-
tend to the kind invitation of our God, let his
love triumph over our pafl ingratitude, and
lead us to future zeal in his ways and fer-
vice.
For "Behold, faith he, to his fervants and mi-
niflers, tell them in my name, that I have pre-
pared my dinner, my oxen and my fatlings are
B b 3 kilUd,
374 On the F AR A B L E
killed, and all things are ready : come unto
the marriage : come and be yourfelves the
bride ! Behold, I have given my only begotten
Son to take your nature upon him, to marry
your flefti, to unite his divine to your human,
that your human may fo be united to his di-
vine nature ! Behold I have given him as the
only Mediator between God and man, behold
I have given him as an all-fufficient Saviour,
willing and able to fave to the uttermoft all
thofe that come unto me by him ; by his death
I am fully fatisfied : with his merits I am per-
fedly, pleafed : all things are ready : grace is
prepared for all, fbe head-Jione is brought forth
withJJ:oiiti?2gs^ crying , grace ^ grace :^ the devil is
troden under foot ; death is flain : the world
is conquered 3 hell deftroyed 5 the pardon of
fins merited ^ everlafting righteoufnefs brought
in 5 plenty of the gifts of the holy Spirit rea-
dy for thofe that afk ; adoption is offered to
all s peace, joy in the holy Spirit, heaven
opened, life and everlafting falvation are pre-
pared for all. All things are ready : for I will
give the fie(h of my Son to you for life-giving
food, his blood for life-giving quickening wa-
ter, and I wdll pour my Spirit upon all ^t^^y
and he Ihali be in thofe that believe as a well
of water fpringing up unto everlafting life.
Come therefore come to the wedding : T^urriy
O hackjliduig childreriy faith the Lord : for I
am
* Zcxhar. iv. 7.
of the Marriage Supper, 37^
am married unto yoii'-—turn and I will take you :
Return ye backjliding children^ aitd I will heal
ycjur hackfai^ings,'' Oh that we might.all re-
ply in the next words of the prophet — Behold
we come unto thee^ for thou art the Lord cur
God — thou art our father and wilt not turn
away from us ; truly in the Lord our God is
the falvation of Ifrael I Oh let it not be faid,
that vile and filthy luft, Ihameful idolatrous
covetoujhejsy infamous pride ^ the world, its
pleafures, pomps or profits could fway our
fouls, more than the tender bleeding love of
our God and Saviour — or that we were fo un-
grateful to him, fo bhnd to our own felicity, as
to rejed: his mofl: affedionate invitations to a
feaft of joy unending, while headlong v/e ran
to the bottomlefs pit, where are only bitter
weepings, and everlafting horror, ages of
hopelcfs end.
But if fo happy as to accept this favourable
offer, to turn to God, to repent and believe:
moved by the example of the man who was
found without a wedding-garment, let us not
fail to work with the ever-blefl!ed Spirit con-
tinually, in the great work of our fouKs fandi-
fication, alv^^ays bearing in mind that this is the
will of God, even our SANCJIFICATIOX,
You obferve, that we can be entitled 10 ng
benefits from^ this marriage feaft, unlels we
co?ne to it : we can receive no advantages from
B b 4 ChriiK
376 On the PARABLE
Chrin, unlefs we draw nigh unto him defirous
of his grace, in fincere faith, and repentance
unfeigned : when w^e do fo, he will forgive us
our paft fins, and blot out all our iniquities :
for we are juftified freely through faith, by
his grace : — But we learn from this parable,
that we may ftop iTiort, even here, and in this
happy road : for this alone will not profit us :
we muft alfo be Jhidlified by his bleflfed Spirit,
whofe fruits we mufl: fhew forth in our lives,
otherwife our faith will prove but vain, and we
ihall be efl:eemed as dead branches only : for
a tree is Jcnown by its fruit, even as a chriflian
is known by thofe good works, that univerfal
holinefs, which is the certain fruit of a faith
fincere and living. Thus muft we come to
the wedding feaft if we defire to be accepta-
ble guefts, admitted through Chriji^ putting
him on by faith in baptifm, and cloathed with
him and his holinefs, wrought in us by the
blefifed Spirit. Then have we the true wed-
ding garment : when we live by him, and are
like him. Any partial obedience wilt be found
no lefs vain and dangerous, than any attempt
to come in our own chathing, whether through
prefumption of our own fancied filthy righte-
oufnefs, or through grofs negledl and finful
cmifliion to be better cloathed.
Look therefore well toyourfelves, take good
heed, yc who profefs yourfelyes true fervants
of
Of the Marriage Supper. ^77
of this Lord, ye who obey his call, and come
to his fupper ; look well to your own hearts :
fearch and fee — are they fteadfaft in his faith
— do you fee and acknowledge your own fin-
fulnefs, the imperfedtion of all your works,
and your utter incapacity to be juftified other-
wife than by the free grace of God in Chriji?
— Do you gladly accept of him as a full facri-
lice, oblation and fatisfadlion for all your fins ?
• — Many indeed can go thus far : and fuch pro-
feffors it is that do our Lord fo much wrong,
that, like Judas ^ bow the knee, cry, hail maf-
ter, and kifs him, while they come to betray
him. Reft not contented therefore, O chrif-
tian, with the opinion that thou haft a true
faith in Chriji^ and art juftified freely by his
grace, unlefs thou perceiveft in thy heart a
hatred and deteftation of all fin, yea of all that
is contrary to the holy and perfed law of righ-
teoufnefs : unlefs thou perceiveft in thy heart
an anxious thirfty defire to be complete in ho-
linefs : and as fo defirous, art diligent in every
means, that may perfedt the good work in thy
foul : working with God, that he may be
pleafed more powerfully and efficacioufly, ac-
cording to his will, to work with thee. The
devil has always fome fcheme on foot, fome
method to fl^ake and aflault thofe, who are
likely to forfake his kingdom. And none
piore common, than to perfuade men, becaufe
.: they
■o
378 OnfbeVARABLE
they believe in Chrijl^ can acknowledge him
as the only Saviour, and themfelves as re-
deemed folely by his power : that therefore
they are fafe, and need not be anxioufly care-
ful after univerfal holinefsj fince the righte-
oufnefi of C/6r^ imputed will fully anfwer the
want of righteoufnefs implanted. — Thus he
often takes men craftily off their guard, deals
them by degrees from fmaller to greater of-
fences, till at length they totally fall off, and
make fhipwreck of their former faith, happily
begun, but thus miferably ended. You there-
fore, O chriftians, not being ignorant or unin-
formed of his devices^ keep a con (1 ant and
careful watch : examine yourfeives, provct
fearch, and try : fee if fin hath dominion over
you ; if it hath, Chriji is not yet your mafter :
for ye cannot ferve two mafters : fee if you
grow in grace, and make a due improvement
under the means offered you : if you do not,
fee if you have not fome fecret, fome beloved
vice, which lies filent in your heart, which eats
out the very vitals of religion, and obftruds all
your fpii itual growth : even as a v^orm, which
lies concealed m the heart of a plant, hinder-
ing its vegetation, and caufing it at length
to wither away : if you find fuch a fecret and
favourite luft, and cannot be perfuaded to root
it out, and crucify it with Cbrift^ you muft alfo
wither away, and perifh even at the very en-
trance
Of the Marriage Supper. 397
trance and door of his kingdom, Chrijl calls
us to univerfal holinefs, he calls us to love, the
very fulfilling of the law, and we make very
light indeed of his meflage, when we pretend
to accept it, bow the knee ; and at the fame
time buffet and fplt upon him : when we pre-
tend to be his, to love and to ferve him, and
yet retain that in our hearts and lives, which
caufed him to pour forth his blood upon the
crofs !
And now, my brethren, after having heard
how kind an invitation God is pleafed to make
you, and the ways whereby you may effedtu*
ally difappoint his offered love, and your in-
tended glory — what think you ? are you re-
folved to accept this gracious invitation — to
come not only to his Gofpel grace, to which
you are at all times \n general invited -y but alfo
to that divine feajl of love^ the Lord's- [upper ^
to which you are at prefent particularly called ?
Will you then accept this call, will you now
partake of your heavenly King^s marriage-
feaft ; or will you ft ill make light of it : depart
from thefe walls juft as you entered in, as car-
nal, unmortified, unmoved, and Unrefolved as
ever ? — Oh that I could prevail with you all to
accept this invitation ; oh that I had a tongue
or pen capable of difplaying the glories and
bleffings of this marriage feaft^ fo beautifully
and engagingly, that you might one and all
^ ruOi '
3S0 On //^^ P A R A B L E
rufli to the banquet, and be made happy with
God through all eternity ! And why, my
friends, will ye deftroy your own fouls ? what
fhould hinder ? you ^may be happy if you
will : a refufal of Chrift will never make you
fo : for to receive him is to be bleft, to come
duly prepared to his feafl is the certain road
to joy and peace. And lo, he is willing to re-
ceive you : all things are ready y come fo the
wedding. Behold the table is fpread, the di-
vine food of life, the body and blood of our
dying Lord are this day offered to all your
fouls : and this day how many of you, though
invited to this feaft fo very often, and flill in
mercy fpared to receive again the gracious
invitation — though preft and intreated to
come, though (liewn the abfolute and immi-
nent danger of flaying from hence: — -yet how
many fliall we fee this day alfo turning their
backs upon this heavenly/food : and departing
from this proffered feaft of love, utterly regard-
lefs of it ! Do not your hearts fmite you —
do not your confciences found the alarm, as
you depart from thefe v/alls, and turn your
backs upon this celeftial food ? Do not they
whifper to you fomething like this — •'' Oh if
Ckrifty the great judge, at the laft day, fhould
fo turn his back on thee, as thou now doft on
his proffered body and blood ; what horror and
confufion of face would feize and overwhelm
thee r**
Of the Marriage Supper, 381
thee ?'* And will you not liften to thefe
whifpers, will you not attend to thefe faithful
counlels? Oh liften and be wife : come to the
weddings for all things are ready.
But fome may fay, would you have us
come when we are not duly prepared for fo
fclemn an a6l ?— By no means, my brethren :
but ye were invited long fince : why then are
you not prepared ? Alas, fliould God call your
fouls, it would be but a vain excufe, " Lord,
I am not prepared :" what would that avail
you — could it ward off the fatal blow one
moment ? — Let me then intreat you to be pre-
pared : let me intreat you to approach this
holy fupper, the next opportunity at kaft ;
till which time meditate upon your prefent
eftate, and cry to God day and night to reveal
his love, and to make you a fit and duly qua-
lified partaker of that holy feaft.
Nay but fame add mor.e than this : (would
to God there were no truth in the objedion)
** we fee not that thofe, who do frequent the
table, are more holy than others : wherefore
then fliould we come when there appears fo
Imall advantage ?" — This is in truth a vi^eighty
objection 5 and to anfwer it lies much upon
us, my brethren, who are conftant in commu-
nion.--You fee what offences, we are like to fall
unto, by harming and ruining the fouls of our
weaker brethren, if we are not above all
3 others
382 On the V A R A B L E
others careful and confcientious in our lives :
and who for ten thoufand worlds would be the
means of injuring the foul of another, in fo
important a concern : who for all this world
can give, would be the means of caufing a
weaker brother to offend, in a point of fuch
infinite moment ! — Truth it is, many who
come to this fupper, fhew in their lives but
very fmall marks thereof: fuch I would ear-
neftly exhort to confider, that the mere par-i
taking of the elements operates not, whether
we will or no : our tempers before and after
muft fhew what God hath done for our fouls.
Thefe outward thin gs, remember, are only mea/is
of grace : be careful to (hew that they have be-
come to you really 7neans^ and let univerfal
love and holinefs, prove the great efficacy of
Chrijt\ body and blood, received in true
faith. Do not think it enough to receive the
facrament once a month, and to fpend the
remaining feafon in a manner unfuitable to
that very high profeffion you there make,
when you fay, '* Here we offer and prefent
unto thee ourfelves, cur fouls and bodies, as
a reafonable, holy, and Yivtly facriJiceJ'
Thus, my brethren, chriftians who come to
the table ought to do, and ought to offer them-
felves: that they do not, is not the fault of the
blefled fupper, but of themfelves: fince Chrift is
all- willing to fave. Take heed therefore, that
you
Of the Marriage Supper. 383
you defpife not his plain and dying command,
plain and pojitivey if there be any fuch, do this :
and take heed when you do it, that your lives
be anfwerable and agreeable thereto. Throw
not a (tumbling block in the way of your
weak brethren, and do not for the world caufe
another to offend : imagine how great their
condemnation will be, who harm the foul of
another, by confidering how great their re-
ward will be, who turn a foul from death and
the error of its ways : fuch (hall (liine as theftars
in the firmament. — Being made therefore, by
receiving this holy facrament ; without which
we can never be fo, and which unlefs we be
we can never become heirs of Chriffs glory,
—being made hereby, *' members incorpo-
rate in the myftical body of Chriji, and alfo
heirs of his everlafting kingdom, let us hum-
bly befeech our heavenly Father, fo to aflifl us
with his grace, that we may continue in that
holy fellowfiiip, and do all fuch good works
as he hath prepared for us to walk in, through
yefusChriJl our Lord, to whom with the Father,
the Holy Ghofl, be all honour and glory,
world without end. Amen.''*
* See the Communion Service of our church.
D I s-
DISCOURSE XIX.
On the P A R A B L E
0/*//^^ Unprofitable Servant*. .
St. Luke xvii. lo.
So Ukewife ye, when ye fl:all have do7ie all thcfe
things, that are commanded you, fay, we are
unprofitable fervants : we have done that,
which was tur duty to -Hlo.
F"^K<^'^OTHING Is fo amiable and
Q jsf w acceptable in the fight of God as
^ 5^ humility: 'tis a virtue which, above
5«L^^)iKjM( all others, recommends to his fa-
vour : as paying to him the honour due to
his
* The parable of the Two Debtors was at firft propofed ;
but upon maturer thoughts, the refent was judg-d more
proper, erpecially as that of the Debtors hath in fome mea-
lure been confiJered before. See Sermons on the Miracles,
vol; ii. difcourfe xii. p. 97 and 1145 Uq.
Of the Unprofitable Servant. -^85
his excellent majefty in a reverent and lowly
opinion of our own mere nothingnefs com^
pared therewith.* This is the virtue which
the example of our Redeemer particularly
commends to us, Learn of me Jor I am meek
and loidy in heart : I have given you an exam^
ple^ that ye fiould do^ as I have done to you ;*
And the importance of it is clearly feen, in
that he makes it the very iirft ftep to the fpi-
ritual life in his divine fermon on the mountj
blejfed are the poor in fpirit, Jor theirs is the
kingdom of heaven^ And that it is not a firft
ftep only, but a grace wherein we muft grow,
and wherewith we muft ever be adorned, St,
Peter fully w^itneiTeth, by exhorting us to be
doathed with it, as with a garment, to be co-
* A late able writer obferves, that " humility 5s the due
knowledge and right eftimate of ourfelvcs grounded on the
right knowledge of God." , Effay on the proper lejjons for
fundays. vol. 3. p. 459. This moil: ufefui and excellent
work is comprifed in four large od^avo volumes, printed
for Mr. Rivingtonm St. Paid's churchyard : and as it does
very high honour to the prefent age, fo it deferves a parti-
cular place in every religious family, and wherever ufed,
cannot but highly advance the great end of fpiritual im-
provement: the thanks of every fincere chriftian arejuftly
due to the pious (though to me unknown) author : who
in his preface to the reader informs us that he is a lasman^
p, 31. May our divines at leaft, faith he, judpe favourably,
of a poor /«^wiJ«'s attempt, who hath lified hiiiifclf in their
fervice, and permit him to fay with the poet,
■ Fungor vice cotis, acutum
Reddere quae ferrum valet, exors ipfa fecandi.
Ell aliquid prodire tenus.
Vol.lV. C c vered
386 On the PARABLE
vered, as it were, all over with humility, all of
joUy faith he, he ftibjedi one to another^ and be
cloathed with humility : for which he fubjoins
an excellent reafon, for God refifteth the proud ^
and giveth grace to the humble : even as it is
frequently declared in the gofpel, he thflt ex^
alteth himfelf JJjall be abajed^ and he that hum^
bleth himfelf fjall be exalted.
Pride and felf-fufBciency, an arrogant and
over-weening opinion of our own worth, me-
rits, or righteoufnefs, is the moft diredt and
immediate contradidion to the dodrine of
Chrijl^ and the life of God in the foul; and will
above all things tend to deprive us of the grace
of God, and the glory of heaven. Yet fo de-
praved is the human heart, that there is no
offence to which men are more liable ; and
unhappily thofe, who are' in the faireft way
for heaven, and in other refpeds the moft ex-
cellent and amiable, are in the greateft danger
from this quarter, and moft liable to pride and
felf-complacence, from a too fond opinion and
regard of their own good deeds and fuperior
worth to others. Spiritual pride very fre-
quently by the artifice of the tempter, is found
fufficient to fap the foundations of a foul
ftrongly built up in holinefs, when all the bat-
teries of fin and evil would play in vain againft
its imprpgnable fortifications. Wherefore there
is the greater need, that we fliould be on our
guard
Of the Unprofitable Sernnant, 3 87
guard efpecially in this quarter, and with jea-
lous watchfulnefs fearch into our foul and fee^
whether in this refped: we are in danger from
our fpiritual adverfary.
It is to me of all things tnoft aftonifhing,
that man, proud man, a poor infignificant
worm, miferable duft and afhes, fhould ever
think of any claim upon God for his fervices,
or imagine that any thing he can do, (hould
make the Almighty his debtor. Great finners
are in no danger at all, one would imagine,
from this principle : yet often even they wildly
think to atone for their oiffences, by fome fig-
nal adls of goodnefs, and to bribe and purchafe
heaven, as it were, by deeds of particular ex-
cellence : hence you find fuch large in
charitable donations, fometimes in life, more
commonly in death. Profcft deifls^ and thofe
who talk fo much of natural religion and mO'*
ral virtues^ the dignity oj human nature y free--
nvill, and the like, together with the Jews^
jointly agree in this abfurd opinion, go about
to ejlahlijh their own righteoufnefs^ found their
claim to heaven upon a demand of debt and
due from thence, and fancy they merit eternal
blifs by their own poor and worthlefs fervices.
St. PauPs epiflle to the Romans ever remains
in diredoppofition to thefe. — The Fapijls too
build their hopes on this fandy foundation ;
nay they have fo large a ftock of merit, that
C c 2 they
388 0^2 the PARABLE
they can even do works of fupererogation :
and/'// or le^Kil, as they are indined, the over-
plus of their good krvices to affift others in
the Durchafe of heaven. Strangle and abomi-
liable prefumption ! -f-yea and many chriftians
there are alfo amongft proteftants, who are too
proud and felf-fatisfied on account of their
gifts and graces : which be they never fo many
and never fo excellent, all proceed from God;
and are no grounds of felf-dependance, fince
all our fervices are his immediate due. — And,
wonderful to think — -there are not wanting
fome, v/ho, in this finful flate of mifery and
imperfedion, when fin and defedt mix them-
felves in the very beft fervices of the beft of
chriftians, pretend to fi/j/rfs perfe^lion : * and
of courfe have no need of pardon 5 and there-
fore
' f This opinion our churchhzth. totally difclalmed in her
14th article, where fhe declares, that voluntary works over
and above God's commandments, which thev call works of
fiiperercgation, cannot be taught without arrogance and im-
ficty : for by 'them men do declare, that rhey not only ren-
der to God as much as they are bound to do, but that they
do mor.e for his fake than of bounden duty is required t
whereas Chrijl faith plainly, when you have done all that luas.
command d you ^ fay. wc are unfroftahle fervants.
. * They are hke the antient Meffuiians^ who were of
opinion that man might attain to fuch a degree of kn-'^wledge
and virtue, as not only to rcfemhle^ but even to equal God :
infomuch that it was impoffible for thofe amongft them,
who were arrived at the height of ferfedion^ to fall even
into the leaf fn^ nv)t even a fm Oi thought or ignorance !-—
yfibsM any one of them was afkcd, whech^r he was a patri-
irch.
Of the Unprofitable Serz'ant. 3 89
fore ftand upon their own righteonfnefs, make-
ing void the righteoufnefs which is by faith,
and expedt their reward as of debt, not of
grace ! when be they never fo perfed:, per-
form they their duty never fo exacftly, it is no
ground of pride and prefumption, fince we
are commanded to fay, after we have done all,
that we are but unprofitable fervants : we have
only done that, which it was our duty to do.
And alas, where is the perfediomji that can
fay, he never offends ; that he hath done and
doth all that is commanded him, all that
is his bounden duty to do ?
The gofpel is peculiarly adapted, in every
point, to beat down all thefe vain perfuafions
in the hearts of men, to fhew us the evil and
danger of any opinion of felf- merit, and the
beauty and excellence of that humility and
felf-renunciatien, which are the peculiar cha-
radieriftics of a chriflian : the one fingle doc-
trine of juftification by faith, diredly oppofes
all thefe tenets, and therefor^ is fo particularly
and nervoufly infifted on by St. Faul. — But the
parable, of wnich the words in the text are
the application, vi^as immediately delivered by
arch, a prophet, or an angel, or ^fjus Chrijl hin-felf, he
boldly anfvveied, yes !— They who are inclined to read
more of thefe Atejfalians may aovivXtl hrodoi et ov\ Herefies,
or Cardinal Fkury's Ecchftaftical Hijiory. vol. 2. p, 628.
C c 3 our
39© On the PARABLE
our Saviour to this end, and direfted by him
particularly to this fcope and defign.
His difciples, in whom, as hath been here-
tofore obferved, * feme fecret emotions of
felf-efteem were fometimes working from their
m afters favourable preference of them to
others, requefted him, with a view moft pro-
bably to their performance of greater miracles,
that he would increafe their Jaith, Upon which
he gently rebukes them, and upbraids them
with their want of faith, by telling them, that
if they had faith as a grain of mujlard-feedj
they might fay unto the fycamine-tree^ which
was juft at hand, be thou plucked up by the roots^
and be thou planted in the fea, and it fiould obey
you 5 that is, their faith fliould perform any
and the greateft miracles. And fo he told
them on another occafion, when they afked
him, why they could not caft out a devil that
was brought to them, that it was becaufe of
their unbelief : For verily I fay unto you ^ conti-
nued he, if ye have faith as a grain ofmujlard^
feed, ye fl: all fay unto this mount ain, remove hence
to yonder place ^ and it fro all remove ; and nothing
fhail be impofjible unto you,'\
But left this information, and the per-
formance of thefe mighty works fhould fill
their hearts with vanity, or occafion them to
place any confidence in themfelves : or any
* See vol. iii. p. jj^j 230. \Man. xvii. 20.
rnerit
Of the JJnprofitahle Servant. 391
merit m their fervices : he goes on wholly to
remove out of the way any fuch vain and pre*
fumptuous notions, by direding them to con-
fide r what was the cafe of 2ijla've or fervant^
who merely perform'd the commands of his
mafter, and of confequence merited no
thanks, and cou'd claim no reward for fo doing,
as doing only his duty. — And as the difciples
and all men living were and are really fuch
fervants of God, they of confequence, fuppofmg
them to perform all their heavenly mailer's
imlly could claim no merit for fo doing, nor
exped: any thanks, as doing only what it was
their bounden duty to do ; and for the neg-
ledt of which they muft have incurred the
anger and punifhment of their mafter, whofe
property they are, and to whom of right all
their fervices belong.
For which of you^ faid he, having a fer-
vant ploughing or feeding cattle^ will fay to
him^ when he is come from the fields go thou
fraighiway, and ft down to meat ? spsi svhuc^
zupeh^m amirsciu ; and will 7iot rather fay unto
him^ make ready wherewith I may fup^ and
gird thy f elf *, and ferve me till I have eaten
and drunken : and afterward thou fmlt eat
and drink ? Dcth the m after thank that fervant^
becaufe he did the things that were commanded
him? I trow not^^ I fuppofe not. — The fer-
C c ^ vant
392 072 //ju- PARABLE
vant or f.ave, AsAoq- (for the Jews bought
their fervants for a price, and fo they were
immediately their property, -f- ) — the fervant
and all his fervices of right belonged to his
mailer, as being his purchafe 3 and the im-
mediate duty of all fervants, in a free ftate,
is to obey the commands of thofe mafters, to
whom they are fubjedl, and to perform what-
ever lawful orders they enjoin them — for
which there are no thanks due to them, nor
any rev/ard to be expeded (feparate from the
general one of their wages which here is
not confider'd)— they have done their duty
only, the omiflion of which wou'd fubjedt
them in a ftate of flavery to ftripes and pu-
nifhment, in a ftate of freedom to a difcharge
and lofs of their living. And fo likewife ye^
faid our Saviour, applying the parable, when
ye fl^all have done all thofe things that are com^
vianded yoii^ fuppofing you to be fo happy,
yet are bound in duty and wifdom to fay ^ we
are unprofitable fervants^ undeferving thanks
or reward : * for why ? we have done only^
that which was our duty to do.
Thus
f Levit. XXV. 44, 45, Is'c. Lcvii. xxv. 40. Exod. xxl.
23. b'c. S.e Mr. Cruden's Concordance on the word dER-?
y A N T .
* This feems to be the true meaning of the word a%§£»oj,
which we render unprofitable. It deferves remarking, that
cur Saviour applies Shis not to the fervants in the para-
ble.
Of the Vnproji table Servant. 393
Thus the parable tends to beat down all
fpiritual pride and felf-fufficiency, and leads
ble, but to his difciples, to all 7nen : for it cannot, I
humbly conceive, in Itriftnefs be faiJ, that he is an un-
profitable fervant who does, a'l things whatfoever his maf-
ter commands : — but of men, as the fervants of God, it
may very juftly be flid. The Hebrew word *>Bi^, which
the LXX render by a%§£io?, 2 Sam. vi. 22, feems truly to
exprefs the meaning in this place, bafe, vile, inconfidcrable^
humble. The Latin Verfionof ;he Perfic in ih^ Polyglot ren-
ders it, fervi mund'i fu7nus. I do not und rftand the Per/tan
language, and therefore cannot comprehend the meaning
of the word mundi. The Mthiopic verfion leaves out the
zvord, and has it only fervi fumus. The learned muft
jud2;e: I have endeavoured to explain the parable the moft
profitably I was able, for the many. We are but unprofi-
table fervants, faith V. Bede, fervants, becaufe bought
with a price : unprofitable, becaufe our fcrvice cannot profit
the Lord, or becaufe we are not worthy of the future
glory. Therefore this is the peffe(Stion of faith in men,
if all precepts being fulfilled, they acknowledge them-
felves unperfen. — The mofl accurate Dr. Waterhnid, in
a fermon on the fubje6f, explaining the phrafe, obfervcs,
" upon the whole, when any, even the beft of fallen men,
profefs themfelves to be unprofitable fervants of God, they
may reafonably be fuppos'd to mean, that they are crea-
tures, who can make no beneficial returns, no proper re^
quit ah to their creator : that they are creatures of a low
order comparatively; human mortal creatures wh 3 neither
can nor will do any thing without the aids of divine grace ;
and farther that they are alfo finners, who inftead of 7ne-
riting a. reward, or claiming it as a de't, cannot fo much
as claim impmiity, or glory in God's fight, but mufl be
content to fue to him in the humble petitionary form for
reward, for grace, and even for impunity, referring all to
God's mercy and goodnefs, and that alfo purchafed for
them by the alone merits of Jefus Chrijl. Sermons vol. ji.
p. 45. See alfo the fequel of this difcourfe. And JVhitby
on the place.
US
394 On tl^eV ARABLE
us to an humble acknowledgement of our
own utter undeferving in the fight of God,
and the neceflity of an abfolute reliance on
his free grace and favour for reward and ac-
ceptation, even after we have done, all that
was commanded us.
The better to inculcate this great and impor-
tant dodlrine, it may not be improper to fhew
its reafo?2ableneJs^ as well as its joundation in the
fcriptures, and the necefiary influence which
it ought to have upon us all, in making us
diligent and faithful in the performance of
thofe things, which it is our duty to do— at
the fame time that we are humble and felf
abas'd in the fight of God, and renounce all
confidence and dependance upon ourfelves
and any thing we do ; putting our full truft
folely in his mercies, vouchfafed unto us thro*
Jefus Chrijl our Mediator and Redeemer.
J ft, The do6lrine then is, that all men be-
ing the fervants of God, his abfolute property
and fole right, they by the moft exadl obe-
dience to what he hath commanded, can me-
rit no thanks or deferve no reward — but are
bound to efteem themfelves unprofitable^ un-
deferving fervants J' —
The reafonablenefi whereof is abundantly
evident, from the example v/hich our Sa-
viour himfelf produces : and the objections
of men can never be anfwer'd better or more
iatis-
Of the Unprofitable Servant. 395
fatisfadtorily than by anfwers drawn from
their" own condud. Do any of us think our-
felves obliged to our fervants, becaufe they
perform the things wc command, and do the
bufmefs, in which we employ them ? they
are hired for that end, and become our fer-
vants for that purpofe. Had a matter been
out all day, fuppofe, in the field with his fer-
vant, working with him, and when they
came home together in the evening, did he
order the fervant to provide him his fup-
per ;_wou'd he think himfelf bound to thank
his fervant, or give him any reward for fo
doing ? fuppofe the fervant refufed to work
in the day, or to do his bufmefs appointed in
the evening, and went to places of pleafure and
idlenefs, wou*d not the mafter, juftly incens'd
at him, remove him from his fervice, as idle
and ufelefs ? The negled: of his duty and pu-
nifliment for it clearly (hews that there w^as
an abfolute neceffity for his performance of
it.— But the matter will be ftill more evident,
if we confider it, in that refped whereto our
Saviour referred, and that is, as I obferv'd,
the cafe oi flaves, bought and purchased for
a price, and fo the abfolute property of their
mafter.— He has of confequence a full right
to all their fervices, thinks not of fuch a thing
as thanks or reward, but if they omit to per-
form.
396 On the P A R A B L E
form, what he commands, punifhes them
with many ftripes. — *
Now tho' God is by no means fuch a maf-
ter, fevere to note and punifli every fmall
omiffion, yet, in one refpedt, fuch fervants or
flaves are we : for we are his abfolute right
and property : and that by a double tye : both
by creation and redemption : even as his crea-
iures and as having received from him all v^e
are and all we have, of confequence all we
are and all we have, belongs to him, and
fhould be induftrioufly and faithfully applied
to his fervice : but as his redeemed creatures^
as purchafed by the ineftimable price of his
dear Son's blood, how fhall we dare to de-
prive him of any of our fervices, how can
we think that any of our fervices can merit
his thanks or deferve a reward, when thus by
the higheft purchafe they are of right his
due ? for Chrift died for all, that they which
live, reftor'd from death to life by his death,
* Horace makes that remark : and in the £pi/ile to a
Tadyy ver. 107 it is obferv'd. —
And wou'd Nicanor then his fervants praife,
Bleft with rewards and high in honours raife :
Becaufe his goods they never had purloin'd.
But done the very duties he enjoin'd ? —
Even Horace tells us, fuch a fervant gains
Not to be hangd or heaten for his pains. —
So who the paths of duty have purfued
Can certain mmt no reward from God,
for
of the Unprofitable Servant. 397
for he died for all^ when all were dead : that
they which live, fioi/ld not henceforth live unto
themfehesy but unto him which died for them^
a7id rofe again. If then we allow it to be
highly reafonable, that a flave or fervant, as
being his mailer's property, deferves no
thanks, and can claim no reward for doing
only what his mafter commands, and what is
his immediate duty ; furely we muft allow it
no lefs reafonable, that man, the property of
God, by a double right, by creation and re-
demption, his natural and his purchafed fer-
vant : that man, fuppofing him to perform
even all that is commanded him, can merit
no thanks nor claim any reward, as of debt
from that mafter to whom, he is by duty
bound to pay, and to whom by right he owes
all his fervices and all his labours. — This is
the cafe upon fuppofition of a man doi?2g
ally that v/as commanded him : but alas, how
fliort do v^^e come of doing that all ^ and of
confequence, finners as we are, how much
ftronger doth the argument lie againft any
felf-confidence, or vain prefumption from the
fervices of fuch unprofitable fervants ? —
As therefore there are but two methods by
which we can hope to attain eternal life, ei-
ther by grace, or of debt : we fliall not furely
long hefitate in our imperfedl finful ftate,
which plea to urge : but humbly rely on the
free
398 OnibeP A R A B L E
free mercy of God in Chrifiy while we reje<S
all felf-righteoufnefsandfelf-dependance, con-
vinced that by the deeds of the law no jiefh J}:all
he jujiified in the fight of God: for by the law is
the knowledge of fin : but that, as all have fumed ^
fo allmuft and can be jiiftifed only by his grace
through the redemption that is in fefiis ChrijL
2. And thus we are led from the reafon-
ablenefs of the dodrine to its coincidence with
the general tenour of the fcriptures. Indeed
that one (ingle text juft quoted, that Chrifl died
for ally i^^^ i^^y '^^hich live fiould not henceforth
live unto themfehes, but unto him that died for
fjjem — fufEciently fhews its agreement with
the fcriptures. What have we that we did not re^
ceivCy St. P^w/alfo afks : clearly fliewing there-
by, that if we did receive all, we have nothing
wherein to glory : and fo all through his epif-
tles, but efpecially that to the Romans^ he la-
bours to beat down all human confidence and
to (hew, that falvation is of grace, 7Vjt of debt :
and that we Tixcjufiified folely by the free grace
of God in Chrifl Jefus. And that of confe-
quence, as being his abfolute property and
indebted to him for all we are here, and all
we hope hereafter, it is our reafonable, necef-
fary and expeded fervice, to prefent our bodies a
living facrifice, holy, acceptable unto God : while
we are careful not to thtnk of ourfelves mere
highly than we ought to think : but to think fo-
2 berly :
Of the Unprofitable Servant. 399
befly : to worfiip God i?i the fpirit^ to rejoice
in Chrijl Jefus^ and to have no conJide7ice in the
Jie/h. And with this view doubtlefs it is that
Gur Saviour fo frequently compares mankind
to fervants and to debtors^ to teach us by the
one that it is required of us diligently to dif-
charge our duty, while by the others we are
taught, that mere grace and free liberality only
acquits the infohent {inner, who hath nothing
to pa\\ and fo is bound at once to be humble
and thankful. And thus in his incomparable
fermon on the mount, he lays the foundation
of that duty which is required of all his fol-
lowers, in fuch difpofitions of mind, as will
render them incapable of glorying in thcm-
felves, or of vainly and arrrogantly prefuming
on any merits from their fervices : fuch are
humility and a broken fpirit^ meehiefs and loW'^
linefs of heart and mind.
Hence then we are {hewn at once the rea-
fonablenefs of this dodrine, and its agree-
ment with other parts of facred writ : what
remains, but that we fuffer it to have the due
influence on our minds, by iil, inclining us
to a faithful and diligent difcharge of what is
commanded us, and 2dly, by keeping us {till
humble and lowly in our own fight amid{l
that moft faithful and diligent difcharge of
our duty.
I{1.
40O O;? /y^^ P A R A B L E E.
ift. We are all the ferva?7ts of God: he
created us, and when loft and undone, ran-
fomed and refcued us by an ineftimable
price : the gift of creation alone fhould ren^
der us active and faithful in his fervice ; gra-
titude for fo high a good fhould incline us to
the utmoft zeal and gladnefs in executing his
commands : our feet {hould be fwift to run in
his ways- — but how much more fo when all
his ways are ways of pleafantnefs, when all his
paths are peace, when all his commandments
are fo light and eafy, his fervice perfedl free-
dom, yea unfpeakable delight ! But fhould
gratitude for creation only make us faithful
and diligent to do our mafter's w^ork — then
what fhould gratitude for redemption^ for life
eternal, purchafed by the fufferings of the Son
of God ? — what fliould gratitude for this in-
eftimable gift work in us, but a ceafelefs love
of his fervice, and ceafelefs zeal, a ceafelefs for-
row for our fmall ability and little power to
teftify our love to goodnefs fo exceeding, and
mercy fo unbounded r Had we been con-
fined in a dark and lonefo'me dungeon in a
foreign country, and condemned to languifh
there all the days of our life, and had a friend
at the hazard of his own life and liberty ref-
cued and fet us free, on condition we fliould
only love and ferve him for a fhorf feafon^
and in return at length receive all his fortune
and
Of the U?iprofitnBle Ser^vant, 401
slhd be made partakers of his large eftate^
furely both gratitude and intereft would join
to elevate our hearts and animate our fervices
in the concerns of fuch a friend — we could
not but love himj we could not but gladly do
our iltmoft to teftify that love. Let us apply
it to ourfelves only, and our redemption front
the bottomlefs pit by the love of Chrifly who
gave his life to fave ourSj and we fliall furely
never be wanting in love and every grateful
and acceptable return to him.
But we (liall do well to remember, that if ge-
nerous motives and laudable principles will not
influence and afFedt our minds, ycX.juJ}ice{ho\Ad
move us on one hand^ iand danger fhould ftir us
up on the other. For Chriji hath bought us with
a price, not with (ilver and gold, and corruptible
things, but his own mofl: precious blood 5 and
he bought us that we fhould become his pro-
perty, his fervants, \\\2X they nvbich live f.ould
not live unto themfthes, hut W2to him ukicb
died for them : obey him in holy fear, ferve
him with grateful love, do his will, and receive
as our wages an eternal kingdom — or as our
punifliment, if rebellious and difobedient, a
doleful prifon in outer darknefs. Shall we
then be fo imjuji, as to deprive him of thofe
krvices, which are jullly his due, and for
which he hath paid fo immenfe a price ? — fhall
we be fo infatuated to our own advantage, as
Vol. IV. D d. to
40Z On the PARABLE
to negled: thofe ferviees, Which will occ^fion
pur itiafter's juil refeiitment, ahd our own ut-
ter everUfting mifery ? We are not apt to be
fo infcnfible to juftice or to dangerinour own
little concerns and dealings one with another
hpre below. The mafter who has purchafed
at a large price many flaves, or hired fervants
at great wages, is apt to think himfelf unjuflly
dealt with;;if thofe flaves and fervants refufe
to work, and fly from his fervioey confuming
mean while his tirne, and his poffeftions in
floth and intemperance. Let us be no lefsjuft
to God our creator and redeemer, our high
and heavenly mailer, than we exped; our own
fervants and flaves fhould be to us — we ex-
pecSl them to do what we command them, and
punifli them for rebellion and obftinacy : let
us be careful to do what v/e are commanded
of God, left our own pradke condemn us,
and we incur the punifliment jufl:ly due to
wicked fervants.
Happy they, who influenced by loye to their
heavenly, mafter, and by a juft and generous
fenfe of his exceeding mercies to them, la-
.hour continually in his fervice, and go on from
.day to day, ftill unwearied and fl:ill, occupied
:in the great duties which he hath commanded :
we fliall do v/ell juft to obferve that particu-
lar : — our Saviour fliews us what is our duty,
nam^ely, that which is commanded //j— what-
ever
Of the XJnproJitahle Servant. 403
ever is immediately enjoined by our heavenly,
mafter, that is our immediate duty : to pre-
fcribe to burfelves, or to teaLh for doctrines,
the commandments of men, is neither our,
duty, nor is it acceptable to God. The ftrangc.
fervices, for inftance, which many monks and
eremites heretofore devifed and pradtifed, and
^vhich many among the papijls now praftife,
fuch as to wear nothing but fackcbth, to lie
only on boards, never to fuffer themfelves to
fpeak to any one, to fliut themfelves up in fe-
pulchres,^' to ftand all the days of« Lent, to
torment their bodies with fcourges and the
like, many too ridiculous to be named, are
by no means the fervices which God requires :
fince it may be afked, where are they com-
mandeds and who hath enjoined thefe things ?
What honour do they bring to God, and what
profit to our neighbour? — No, what God hath
commanded^ that we are to do : to do all which
he hath ordered in our duty to him, to our
* St. Anthony^ cne of the firft and chief of this order,
lived a long time Ihut up m 2ifepulchre^ whtre. he never
converfed wirh or hw any one, and where ^ the catholic
writers tell you he v/as fo griuvciifly beaten by the devils,
that he wzs often laid fpeechlefs on the ground, ^t. Paco-
tniusy we are told, always wore a hair (hlrt ; never lay
down for fifteen years together ; and never reih^d but in a
fitting pofture in the n^id.ile of his cell. St. t^iia: toy did
the fame, and never cut his hair, or v/ufhedhis ihirt. flum-
berlefs inftances of this fort the curious reader nvcy find in
Cardinal ¥\^wry^s Eccleftaft':cal lUjiGry,
D d 2 neigh-
404 On the? A R A B L E
neighbour and ourfelves ^ to difcharge our
part and office faithfully in that date of life
linto which it hath pleafed him to call us ..
ever bearing in mind that this is the iv!/l cf
God, eve?! our fanEiiJication^ and that his grace^
which bringeth falvation, hath appeared to all
men teaching us-, that denying ufigcdUnefs and
worldly lujls, we Jlmdd live joberly, right eciifly,
and godly in thisprefent world : walking in holy
love, which is the fulfilling of the law : for
love worketh no ill to his ?jeighbour, but on the
contrary all good, and therejore love is the ftil»
fJling of the law.
2. But then we muft take efpecial heed,
that this difcharge of duty, this doing what is
commanded us, doth not elate our heart, and
lead us to any undue opinion of our own me-
rits or defervings : for our Lord tells us, that
we are bound to fay, even after all this, that
we are unprofitable fervants : and of confe-
quence muft depend intirely on his bounty
and grace for the reward. — And from what
we have been faying it is abundantly clear,
that we can deferve no thanks, nor claim any
merit from paying a duty, which Is an imme-
diate debt, and to v/hlch we are bound by the
ftrongeft obligations.* But when moreover
we
* St. Chr'yfrji om ovxtht parable, remark^, the fcope of
this place is to heat down pride in all men. For why art
thou proud ? Dofl thou not know, that in obeying thou
doft
OJ the Unprofitable S^evcanf. 405
we confider ourfelves in the true light, as mi-
ferable finners, and admitted to pardon only
through the infinite merits of 'Jefus — as inca-
pable of performing the lead: part of our duty
without the gracious aid of the ever blefled
Spirit — as performing what we do fo very
imperfedly, fin and uncleannefs cleaning to
every one of our very befl performances: — as
unable to add any thing to God, to his great-
nefs, or happinefs, by whatever poor fervices
we can do — and as incapable moreover of ren-
dering him even the ten thoufandth part cf
that gratitude and thofe thanks, which his in-
numerable benefits fo liberally beflowed upon
us, do juftly demand : — when we confider our-
felves in this juft view, furely we can never
vainly arrogate any merit to ourfelves, furely
we can never do other than fay " we are un^
profitabk^ mofl unprofitable fervants :'* enter
not into judgment with «j, O Lord, miferable
duft and afiies, for in thy fight fliall no man
doft but thy duty ? In the negleffc whereof there is dan-
ger : in the dt)ing whereof there is no merit of thanks :
according to that of the apoftle, Tlwugh 1 preach the gofpely
I have nothing where .f to glory : for necejfttyis laid upon me:
yea %vo is unto m&-if I f reach not the gof el. 7 hey that
ruleamongft us, do not thank their fuhj-c^s for their obe-
dience towirds chem, but out of benevolence provoking
their affcflions, they raife in them a greater appetite to
their fervice. So God doth require duty of xis, bv the way
of fe- vice ; bi.t becaufe he is clement and good, he pro-
mifeth iionours to fuch a labour, and the ^reatnefs of hs
benevolence far exceed*: the toil of his fervauis,
D d 3 how-
4o6 0//;^^ P A R A B L E
however pure, however perfect, no man living
be jiiftified, *' There is not a more unpro-
fitable fervant in the v^orld, fays ^ejndky
than one, who can do nothing unlefs his maf-
ter work with him and do more than he: who
can bring him no profit by his labour : and
cannot do any thing as he ought, and in a man-
ner which is pleafing and acceptable to him.
Such is man left to himfelf : fuch is he, who
ading by the fpirit of bondage to the law, per-
forms only the external part thereof: and is
not moved and aded by the fpirit of adoption
of children 3 which caufes them to perform
the commandments upon a principle of love?
Let us then unprofitable as we are, acknow-
ledge it to God Vvith joy, that we owe every
thing to his mercy, and that all his rewards are
afts of pure grace : becaufe all our deferts are
his gifts : and it is he who worketh in us all
our good works. — *'
And as he worketh all good in us, and by
his grace ftrpngthens and enables us to perform
what little we do : as he mercifully pardons
the manifold deficiencies of our fcrvices, and
gracioufly accepts them in and through his
atoning Son \ let us not be fo ftrangely per-
verfe as to afcribe any merit to ourfelves, poor
unprofitable fervants ^ but be humbly and per-
petually thankful, that he is fo gracious and
merciful to forgive us cur fins, and to accept
th
Of the Unfrofitahk Ser^vant, 407
the fmall tributes of our fincere, but mofl im-
perfect duty. For could we pay him the moft
exad: obedience from childhood to hoar age,
we jfliould do no more than was our bounden
duty to do : we could have no claim :. how
much Icfs then can we have any claim, or
how can we think of ftanding upon our own
merits or defcrvings, when we are finnersfrom
our youth, and daily offending ? — -Blefled be
his goodnefs that we are not to depend upon
cur own wretched, frail, and fallible felves,
but upon his infinite mercies and free love
vouchfafed unto us in Chrijl Jefiis our Lord !
Blefled be his name for this gift of grace 5
may we labour diligently to make him fuch
returns of love and gratitude, as fuch a gift
and fuch a grace abundantly demand from us !
BleiTed be his name for all his goodnefs and
ail his bounty, fo great, fo indulgent: but
above all, blefled for ever bleficd be his moft
holy name, for his ineftimablelove in the re-^
demption of our fouls by his beloved Son —
for the means of grace and for the hope of
glory!
- 'Let it then ever remain in our minds at once
to render us jaithfiil and diligent on this hand,
humble and lowly on the other — that, "^^ as we
'■f^f* For moil of the following remarks I zm indebted to
Groiiusy whofe very learned annotation on this place de-
ferves trje reader's perufal.
D d 4 are
4o8 C;7 /y^^ P A R A B L E
are the fervanfs of God called from nothing by
his creating love, from worfe than nothing by
his redeeming mercy— he by juft and equitable
rio-ht demands from us our whole fcrvices.
And as he hath given us reafon far fuperior
to the brutes, and made us the mofl excellent
of his cresitures, it is bafe for us to be up-
braided by them., by nature and by animais ;
to have it faid, that the afs kncwe'th his owner^
end the afs his maflers crib, but man, reafona-
ble man only doth net knowy will not corf^der,
" Boaft not, fays St. Ambrofe, if thou haft
ferved him well. The fun is obfequious, the
moon is obedient, the angels ferve him : boaft
not therefore, neither feek praife from thyfelf.'*
V/hen to th's we add, how fhort we fall of
doing what is commanded us, snd in how
many things we ciFend all, Vv^e fhall fee that
we have far greater need of pardon for cur
faults, than 'foundation for pri-Je and felf con-
fidence in our graces. '' And if, as Ikeo^
phylaci remarks, when we have done all that is
commanded, even then we are bound not to
think highly of ourTclves, how mult we of-*
fend, if v/hi!e we do not perform the greateft
part of his commandments we yet are full of
felf-efteem ? Befides it is allowed, that all
the produce is juftly due to him, who hath
fown the feed : Cod hath fov/n the feed of
every gcod in us, by his rich mercies niore
efpe»
Of the Unprofitable Servant. 409
efpecially, through Chr/Ji : let us not then
vainly attempt to deprive him of that produce,
which is owing folely to his own good feed,
sind powerful grace in our hearts. — Add to
this that God is all-fufficient in himfelf, want-
ing nothing : nothing that we are, nothing
that we can do : none of our works can make
him happier, or redound to his greater fe-
licity ; and of confequence we ought not to
glory in them, fince though he wants not us,
yet we want him 3 and the lofs of his favour
will be to us the fad caufe of everlafting grief;
though it will by no means diminifli his ever-
lading g'Ory ! For he may fay to us moft
truly, Jf thou be righteous ^ what givefi thou to
me^ or what do 1 receive at thy hands ? — who
hath firji given to him^ and it fiall be recom*
fcnfed to him again? But Lew can a man be
profitable to God, as he that is wife may be pro^
fit able to himfelf : is it any advantage to iim^
that we are righteous , or is it any gain to him
that we make our w.nys perftui ? — In fine what
is faid of fufifcrings, may well be applied even
to the moil excellent adions and the moft
uniform obedience, that they are not worthy
to be compared with the glory that fl:ail be
revealed in us. Every human work delerves
not the lead comparifon with the promifed
reward : and all our moft faithful fervices and
labours, merit not in the very leaft degree to
be
410 G;//&P A R A B L E
be put in competition with the exceeding and
glorious bleffings of eternity promifed, through
grace, to the good and faithful fervant.
Thefe confiderations, at the fame time that
they ferve to admonifli us of our duty^ and
that humility which alone can recommend us
to God, will alfo teach us to acquiefce in his
divine and fovereign will in every difpenfation :
feeing we are on earthy and he is in heaven : we
wretched duft and afhes, and he the eternal
invifible, dwelling in light unapproachable :
we, even all the nations, area drop of the bucket^
as a fmall dujl oj the balance ^ as nothings lefs
than nothings and vanity before HIM, nscho hath
meafured the waters in the hollow of his hand^
and meted out heaven with a fpan^ and com^
prehended the duft of the earth in a meafure^ and
weighed the mountains in fcales and the hills in a
balance ! Behold he taketh up the ifles as a very
little thing ! Seeing he is thus great, and we
thus lefs^ far lefs than little in his fight : feeing
he is the God of all power, the fource of all
life, happinefs, holinefs, wifdom, goodnefs,
peace and bleffing, the Lord and mafter, the
creator, prefervcr, and redeemer, the abfolute
fovereign of all creatures, king of life and
death ; and all men and every thing tliat hath
breath, his property and indifputable right to
do with them even as he fliall fee fit ; let the
knowledge hereof filence all our doubts, fcru-
p!es
Of the Unprofitable Servant, 4 1 r
pies and objeftions to the divine providence'
and the ways of God j '* teach us our own
nothingnefs and his immenfity, and learn u$
meekly to acquiefce, and fubmiflively to re-
ceive all his good pleafure in every difpen-
fation.
And intruded hereby, let us carefully avoid
the two extremes, into which fo many have
run in all ages, and from which we in our
age are by no means free : [| *' Being on the
one hand as careful and ambitious to lead a
good life, and to do all that is commanded us,
. as if we were fure even to merit by it : and to
deferve the reward from it as of debt : —
while, on the other hand, we are at the fame
time as humble before God, as the great St,
Vaul was, who befides keeping the faith, after
he had done perhaps more in the way of good
works, than any mere man had done before
him^ yet fummed up his own life and cha-
racter, in a very few and very humbling
words, that he "was 72othing : he remembered
* This confideration might be ufed to great advantage
againft the vain cavib of weak mortals at many parts of
facred hifi-ory : and fo I find that great mafter of found
reafon and folid arn;ument Dr. TVatcrla?id hath frequently
ufed it, in his inccmparabic anfwer to Chr'rjlianity os old as
the Creation^ m three parts, printed for Richardfon. See Je^
rem'iah xviii. 6.
II Dr. Ifaterland in his Sermons, vol. II. p. 57. See the
lyhole fermon, which will wcll'repay a careful reading.
^that
412 On the PARABLE
that God was all, in whom we live arid move
and have our being •/' that by kis grace, he
was what he was 3 and while he efteemed
himfeif the chiej offjiners, afzd lefs than the
leaft of ad faints, yet was he not wanting to
that grace, which worked 177 him both to will and
to do : and that grace was not hefowed upm
him in vain : for he laboured more abundantly
than they all : yet, fee his deep humility, yet
not I, faith he, but the grace of God which was
with me I
So let us learn to labour abundantly in the
work of the Lord, as knowing that our la-
bour will not be in vain in the Lord : and
then afcribe all to the divine grace, all our
vidory to him, who giveth it us through our
Lord fejui Chrif : that we may at length with
the fame bleffed apoftle have the fame caufe of
holy triumph at the end, and rejoice over
death and the grave with him, in this exulta-
tion, I have J ought the good fgbt : 1 have fi^
iiifl:ed ny courje : I have kept the faith : kefice^
forth there is laid up fr me a crown of right e-
Qiifnefs, which the Lord, the righteous judge fh a II
give me at that day : — and not to me on'y, but to
all them thai love his appearing I
May he give us the grace fo to fight the good
fight and to keep the faith : and fo to afcribe
all things good in us to his free and unmerited
favour.
Of the Unprofitable Servant. 413
favour, that we may have juft grounds to
lcve\ns appearing: and at that appealing, may
receive' from his divine hands the gift, the
gracious glorious gift, purchafe of his only
merits and redeeming blood, the gift of that
crov^n of righteoufnefs and glory, avhicb
fadeth not a%va)\ incorruptible, undejiled, re-
ferred in heaven for thofe, isoho are kept by the
power of God unto falvatiouy at the appearing
of our Lord "Jfui Cbrijt. Amen.
DIS-
DISCOURSE XX.
On the PARABLE
Of the Good Samaritan.
Being the Subftanee of two Sermons.^"
PART I.
St. Luke X. 37.
^hen faid Jefus unto himy go and do thou like-
wife.
¥^)K^)KUR bleffed Lord was never free
^ O ^ from the open attacks, or fecret
5^ ^ machinations of his enemies, to
MXMMM enfnare and entangle him m his
doftrlne and difcourfe. His hfe was a fcene
* I threw this parable to the concliifion, as it was my
defign, to have clos'd my work, with a treai'ije^ written
fome time fmce on this moil beautiful parable : but the
quantity of matter on the other fubjecls having exceeded
the compafs I fuppos'd ; there is not room for the treatife,
and therefore I have added two ferrnonsy which finifh the
whole, and which 1 humbly hope, thro' God's grace,
may be profitable and inftruclive to fome. — —
of
/J
7 Of the Good Samaritan, 41 5
of contInuj\l temptation and tryal 5 and tho*
his dod:riue.was defign'd folely to in ft rud, his.
life.,fblely to profit and do good, yet ^this
\yas by no means fufficient to proteft him-
from the hatred of the hypocritic pharifee>-
froni the malice of the envious and malevo-,
lent fcrib6> Tho' he had declared, that " blef-
fed were |he eyes, which faw the things they
faw, and the ears, which heard the things^
they heard, tho' he told them that many pro-
phets a'ld kings had defired to fee thofe
things that they faw and did not fee them,
and to hear the things that they heard, and
did not hear them : yet fo little Were many
of them affeded by thefe glorious fights, fo
little wtrre they regardful of thefe good tid-
ings \ that we read, immediately after he had
made this declaration, a certain lawyer^ a
certain fcribe, or teacher of the law of Mofes^
flood up, and tempted him, fajing, Majler
what fl^ a II I do to inherit eternal life ? amazing
to human thought, that any creature fhouid
aflv a queftion like this, with a view to tempt,
not to be inftruded ! jefus, tho' no ftranger
to the moft fecret thoughts of the heart,
did not, as at another time reply, " Why
tem.pteft thou me, thou hypocrite." But he
turned the fcribe' s own artillery upon himfelf :
" What is written, faid he, in that law of
which thou profelTeft thyfeif a teacher, how
readejl
4*i6 Ofithe PARABLE
readeft thou? xhzl law will teach thee, what
thou muft //:? to be faved : happy for thee if
thou haft complied with its precepts; where-
ih if thou continuef., thou flialt live : which
if thou doefi not, thy law fully declares to
tliee, that thou art condemned : for it is writ-
ten, " ctirfed is every man, that contir.neth not
in all things^ which are written in the book
of the law to do them. What therefore doth
this law teach thee, to do : for I have de-
clared, that I came not to deftroy but to ful-
fil it?" — The Scribe replied it is there writ-
ten as the way to life, thou Jl:alt love the lord
thy God With all thy heart, and with all thy foul,
and with all thy ftrength, and with all thy
mind : and thy neighbour as thyjelf, — This paf-
fao-e was daily read in the fynagogues : and in-
deed continues to this day to be read, both in
their morning and evening fervice, amongft
the vnoievnjews : though, (ftrange impiety !)
they omit that laft and neceffary branch of
duty, thou fnalt love thy neighbour as thyfeif.
The Lawyer's reply is found in Deutero-
nomy, chap. vi. ver. 5. where, it may be necef-
fary juft to obferve, that in the original it is
written, thou (halt love, Jehovah yileir, the
Lord thy God: which words fufficiently prove
to us, that the love of the whole bleffed and
undivided Trinity is comprehended in this pre-
cept. For as Jehovub is indifputably expref-
five
OJ the Good Samaritan. 417
five of the one^ felf-exiflent ejjence^ and^/m;;, as
confefledly plural : it follows that (whatever
may be the llrid: meaning of the Word Aleim)
as hting plural^ and joined with iht fingularye"
hovahy it not only moft clearly, but moft beau-
tifully fets forth to us that great myftery of our
faith, *' a Trinity of perfons in an unity of
*' elTence/' Each of whom, as indeed infe-
parable from the other, claims our adoration^
and to either of which we can poffibly pay
no acceptable fervice, if we do not confefs
them all equally, God and Lord^ equally to be
Worfhipped, feared, loved and honoured.
This reply of the lawyer's gained the ap-
probation of our Saviour : who told him^'
T'hou haft anfwcred flight : this do^ and thou fl:alt
live. *^ Perform thefe duties, and thou haft ful-
filled the law and every commandment : for
on thefe two commandments hang all the
law and the prophets. Therefore if thou
doft thefe things : if thou really doft love
the elerjial Three ^ with all thy heart, foul,
ftrength and mind : and thy neighbour in the
fame degree as thou loveft thyfelf : be affured
that thou art in the right way to life eternal:
be afTured that thus doing thou fhalt live :
fince Mofes himfelf hath declared, that th^
man who doth thefe thirigs^foall live by them,''
Vol. IV. N'^ 20. Ee But
4iS 0?i the PARABLE
But whofe confcience can acquit him, and
let him go free ? The lawyer, expeding pro-
bably no fueh anfwer as this, inwardly con-
vinced of his defeds herein, and, of confe-
quence, the impoflibility of obtaining life eter-
nal hereby, (for this do, and thou fhalt live, h
the irreverfible decree) willing, as the facred
hiftorian tells us, to jujlify himfelfy willing to
ftifle the rifing fuggeftions of his own confci-
ence, and at the fame time to make a fhew of
his own devotion : as imagining himfelf per-
fedly well acquainted with, and fo being
quite fatisfied in the knowledge and per-
formance of his duty to God ; he faid unto
yefiiSy And who is my ?2eighbour ? — A queftion
proceeding very naturally from the mouth of
a bigotted Jew, whofe narrow notions led
him to defpife all, who were not of his owii
fold, all who were not the natural defcendants
of his father Abraham, though alas, he knew
but little what it was really to be the children
of faithful Abraham, — To correal all fuch
narrow felfifli principles, and to open their
hearts to a more generous and noble way of
thinking, to fliew them the only foundation of
true hve^ and the extenfivenefs of the relatt-
onfliip which they and all mankind, (whom
God
Of the Good Samaritan, 419
God hath made of one blood^) ftand in to
each other, our Saviour dehvered the foUow-
\ng moft beautiful and inftrudive parable.
A certain man went down from Jerufalem
to Jericho : and fell among thieves : who
ftripped him of his raiment, and wounded
him, and departed, leaving him half dead.
By God's providence (for fo much may be
implied in the original 'aotrci (fvyxup/av-f') a
certain />r/<?/? came down that way; who fee-
ing him pafTed by one fide* In like manner
alio a levite^ when he was at the place, came
and looked on him, and paffed by on the
other fide. But a certain Samaritan^ as he
journeyed, came where he was ; and when
he faw him he was moved with compaffion :
and went to him, and bound up his wounds,
pouring in oila nd wine : and fetting him on his
own beaft, brought him to an inn, and took
care of him, And departing on the morrow,
he took out two pence and gave them to the
* Acls xvii. 26. The original is very remarkable "
t--7TQ\yi(Tt eI SV05 asftaro; Trav s9?o? uv^^uiruD. He made of one
ilood^ the whole nation of men. The whole nation — 9ra» eOi-os
' — a lingular, as if one perfon, and of one blood epo? onyucnoq.
Flow clofe our connection ! how near the relation of
man to man ! what an incitement fhould this be to bro-
therly hve^ and affedion in every breaft I
f Dr. Gell fays this word may be as well derived from
c-!-> and Kt'p''?, the Lord : as from avyKv^etv, to happen j
and fo we may render the words by divine providence. Ef'
E e z hoft.
420 0;/ /y^^ P A R A B L E E,
hoft, and faid unto him, take care of him ;
and whatfoever thou fpendeft more, when I
come again I will repay thee.'*
Which now of thefe three, faid our Saviour
to the fcribe, thinkeft thou was neighbour to
him that fell among the thieves ? To which
he rightly replied, he that fhewed mercy on
him. Then faid Jefus unto him, go and do
thou likewife.
This ftory confidered merely in the letter,
or as a piece of common hiftory, ought to af-
fedl us greatly with the fame zealous and hu-
mane readinefs to aiTift and relieve our fellow-,
creatures, to go mid do likewife. But when
we look upon it in the true light, as a Para-
ble, (for a parable it is allowed to be, by every
chriftian writer of the greateft eminence, and
hy2i parable, we muft remember, is under-
ftood a comparifo?jy or a transferring of the
properties or ideas, that are in one fubjed to
another, in order to heighten and enhven
that other to the mind : 2i putting a cafe, as we
are ufed to fay.) When we view this afFedt-
ing ftory in the light of a parable, and find,
that thus confidered, it is the reprefentative of
cur own llate, and the love of our Redeemer to
us, it greatly enhances the force of the obli-
gation to go and do likev;ife, and flrengthens
US in that only true foundation of clirifiiaa
love,
Of the Good Bamariian. 42 1
love, ^^ the love of God in Chrijl to us." For
brethren^ fays St. 'John^ if God fo loved us, we
ought dlfo to love one another. And our Lord
hath declared this to be his peculiar conunaJid-
me?2t^ the diftinguifliing charaderifticof all his
difciples ; This is my commandment, that ye love
o?ie another : as I have loved you, that ye alfo love
onea7iotber.' — Now if the prefent, as is on all
hands agreed, be 2i parable, the Samaritan mud
of necedity be figurative of Jo me one, w^ho hath
done fomething in thtjpirtual fenfe analagous
to what he did in the literal: and whofe ex-
ample is fufficient to move and incline us to
imitation. But as the example oijejus ov\\y
is by himfelf and his apoftles made iht true
foundation of chriflian love -, it is evident, from
this fingle refleftion, that the Samaritan in
the prefent parable^ is a lively figure of Klhrijl
ye fits, who hath fet us an example, that we
fould follow his {iQps,Jhould go a?7d do likewife,
fhould love one another, even as HE hath loved
us. His alone, and not the example of any
man, however good, however beneficent is
the pattern of our obedience, the copy fet for
U3 to write after.
In this view therefore I will endeavour to
explain the parable to you ; which, it is fur-
prizing, (hould ever have been enervated by a
bare literal underflanding of it 3 when it is
E e 3 unde-
422 0;z //^^ P A R A B L E
undeniable, that as a parable^ it muft refer io
fomething covered under the veil of the out-
ward words : and when, confidered as a re-
prefentative of our Redeemer's love, it fo
highly and beautifully enhances our obligation
to go and do likewife. When our Saviour
was to teach the fcribe, who was his neighbour^
and to fhew how far his obligation to benevo-
lence extended, it was impoffible for him to
have recommended his own divine example^
the fole foundation of that benovolence, other^
wife than in this beautiful and expreffive man-
ner, which he chofe : To have faid to him,
as Ihave loved yoii^ioriwx^ yoti love all man-
kind : would have had no weight with the
fcribe 5 and therefore it pleafed him, in much
wifdom, to veil over the important myflery
with this exquifitely fine veil; which the con-
fummation of his love hath enabled us to take
off, and to behold the glorious reality 5 while
it remained to thofe who feeing^ faw not^ and
hearingy did not underftand : one reafon given
by our Saviour himfelf, why he fpoke in para-
bles.*— And though it cannot be denied, that
very excellent ufe has been made of this para-^
ble in a merely literal application of it, which
I would be far from decrying, or difapproving,
as every method of interpreting fcripture has
* Mat. xiii. 13, Seethe Trefa^e to thefe Difcourfes,
Of the Good Samaritan. 423
Its advantage : yet I hope it will be evident,
that there are no dodrines deducible in that
way, which are not inculcated and enforced
in a much more ftrong and perfuafive man-
ner, by confidering the parable in a fpiritual
fenfe, or as reprefentative of the love of ^efu%
Chrifl to man. And this allowed, then even
granting the literal to be the true interpreta-
tion, the fpiritual muft at leaft be confefled in-
nocent, and acknowledged to be profitable ;
and fo no real objedion can lie againft it from
wife and good men, lovers of th^ fcripture,
and friends to holinefs. Thefe things premifed,
I proceed to the explication of the parable.
I ft then, By the man who went down from
ycriifalem to Jericho^ is meant ma7t in general,
Adam^ and in him the v/hole hitman race.
" The whole human race, fays St. Auflin^ is
reprefented to us by that man, who was left
half dead in the road by the thieves, whom
the prieft and levite paffing by, contemned,
and to whofe cure and relief a Samaritan^ who
came that way, defcended." This man going
down from Jeriifakm to jericho fell among
thieves — that is, man departing from his hap-
py eft ate in the city and paradife of God, to
this earthly changeable world, fell into the
power of /wand Satan, who, as St. John tells
us, Vv^as a murderer^ a thief, and a robber, from
E e 4 the
424 On //^^ P A R A B L E
ikit he ginning : and who, as being a thief ^^
conieth not but X.o jiealy to kilU and to deflroy.
Man fell into the hands of this infernal thief
and murderer^ who firft f ripped him of his rai-
tnent^ that is, of that robe of ?-ightcoifnefs and
true hoUjjefs^ wherewith he was adorned on his
firft creation, which he loft upon the fally
when he found himfelf naked, was full of
fhame and hid himfelf: and which can now
be recovered no other way than by putting on
the Lord Jefiis^ by again putting on the new
man, which after God is created in righteouf-
nefs and t-rue holinefs^ by accepting the wed-
ding-garment^ which alone csn make us ac-
ceptable guefts at the marriage feaft.*
2. Thus ftript of his raiment, the man
was alfo wcimded^ and in fo deadly a manner,
that he was \th half dead, — This has fo exadl
a reference to the ftate of fallen man, that it
needs only to be obferved, or like a ftrong
likenefs to be pointed out to view, for all to
acknowledge the refemblance. We are all
woimded hy fmyfrom the Jole of the foot to the
crown of the head^ there is no Joundnefs in our
nature, but womds and bruifes, and putrefying
fores: " there is no health in us*/' half dead
we are, our far better half, our fouls dead, ab-
^ See this corifidered at large in the foregolrig fecond
fermon on the parable of the marriage feafi.
folutely
Of the Good Samaritan, 42^
folutely dead to God ; for in the day that Adam
tranfgreffed the divine command, he died to
the fpiritual life, the Hfe of God in the foul :
nor can that life be recovered, or thofe wounds
be -healed other wife than by him, who was
wounded j or our fins, and brut fed for our iniqui^
ties, on whom w^as the chaftifement of our peace ^
and vv^itli whofe jtripes we are healed. But
concerning this death of the foul, and the
grand means of fpiritual life, I have had occa-
fion to fpeak at large, and that more than once
in the difcourfes on the miracles,^
It is obfervable, that the road between "^Jeru^
falem2inA Jericho is particularly dangerous and
horrid : infomuch that from the frequency of
the murders and robberies committed on it, it
was called, as ^t,Jero?n informs us, the bloody
v/AY. It lay through a rrelancholy wilder-
nefs, and was fituated in a valley. Laying all
thefe circumftances together, how beautifully
exprefiive are they of ?nan's departure, of his
going down from his city oj peace^ his bleffed
paradife, to the horrors of this "uale of mifery^
which foon began to be a wildernefs of blood,
and dfjtruclion, defiled, ftrait after the fall, with
the murder of the firft brother, and fince alas
through every age, what bloodflied and depre-
dation hath truly rendered it the bloody way /
* See particularly, difcourfe on the Widovfs Son, on La^
3 3. Here
426 O;/ if/j^ P A R A B L E
3. Here lay the haplefs traveller, when a
prieft came down that way, looked only on
him, and unable to give him any relief, pafled
by one fide: a Levite alfo did the fame : came,
looked, and unable to affift, paffed by on the
other fide : that is, the law ofMofes, as executed
by the fons of Aaron^ and the tribe of Levi^
could not take away fin, reftore to and give the
new life of righteoufnefs ; this St. Paul ex-
prefsly declares, If there had been a law given
which could have given lije : verily righteoufnefs
Jhould have been by the law : but the fcripture
hath concluded all imderfin, that the promtfe bv
faith (?/ Jefus Chrift might be given to them that
believe *. So that the priejl and Levite could
not recover this half-dead man, they, as types
of the law, could not give life to his foul,
and foundnefs to his mind, could not affift or
reftore him to that fpiritual health which was
only to be had from the benign and gracious
aid of the good Samaritan^ from the healing
* , We may juft note, that the eplftU and gofpel appointed
for the 13th Sunday after Trinity are that part of the 3d
chapter of the epiftle to the Galatlans^ whence the v/ords
above-quoted are taken, and that part of the loth of Luke
which contains the parable of the Sa?nar'itan. A proof, as
it fhould feem, that this parable was underftood in the fenfe
here given it by the original appointers of the epiftles and
gofpels, whofe appointment we know is of great antiquity
and exadnefs — But, unlefs in the fpiritual (^nk^ there ap-
pearsnocoincidenceor agreement of this efifJe with the gofpfl
wings
Of the Good Sajnarltan, 427
wings of Chrift^ the fun of rightcoufnefs.—
Some have imagined, (and indeed if we con-
fider the parable folely in the letter, I do
not well fee how the objedlion can be re-
moved) that our Saviour intended this as a re-
fledion on the want of charity amongft the
priefthood : but they who have fo thought
andfo objeded, furely muft be wholly ftran-
gers to the fpirit of the m.eek and loving y^-
jiis : who could never make any fuch invi-
dious applications at all, much lefs againft thofe
who bore fo confiderable a part in that facred
work which he died to confummate. And
this remark, I truft, will tend to corroborate
the fenfe which I have given to this part of
the parable.
4. The priejl and Levzfe thus paffing by,
and leaving the man as they found him ; be-
hold a Samaritan came where he was, he faw
him, and had cotnpajjton * on him.— Thouo-h
the lav^ could not relieve fallen man, yet Chrift
could and did : he was able, and happy for us,
he was willmg alfo: he came down into this
our valeof blood-fhedand mifery, where man,
poor corrupted man, lay woii72ded, full of bruifes
and putrefying fores: which he bound up for
us, pouring in wi72e and oil, his own moft pre-
vious bloody of which wine is the known and
* See Difcourfes on the Miracles, vol. 2. p. 430. n *
fagra-
428 0/ /k P A R A B L E
facramental emblem, and the influences of
the holy anointing comforting //?/r//, whereof
oilh the general fcriptnre emblem, and which
, was purchafed folely by that blood {ov us.
The word Samn^itanin the original Hebrew
fignifies a KEEPER-, and fo it is faid of
Ckrift our God and King, that he keepeih us:
yea he xSx^ihepeth Ifraely7j<^// neither Jlumber
nor ficep. And when this appellation was in
contempt given to him, l^bou art a Samaritan,
and baft a devil: though (as St. Aujtin obfervesj
he denied one part of the charge,he did not de-
ny the other : he denied that he had a dtvil: he
denied not that he was a Sainaritan^ "Jehovah
Shemer, the keeper of IJrael, the protedor of
his people. Say we not well, faid the Jews,
that thou art a Samaritan, and haft a devil'?
Jefus an/were d^ I have not a Devil, but I honour
my Father i and ye do diftcnour me *.
Many writers have obferved how much this
benevolence of the goodiSatnaritanis increafed
by its being fliewn to a Jew in diftrefs : for the
Jews and Samaritans had no dealings with, nay
rather were at bitter enmity with each other. —
But how much doth this circumftance fet before
us the exceeding great love of our mailer, and
only Saviour dying for uSy — for//i not hisfriendsy
and greater love than this hath no man, that
a man lay down his lije for his friends — buf
* 'John vlii. 48.
herein
Of the Good Samaritan, 429
herein God commendeth the exceeding great
riches of his love towards us, in that while we
w^ere yet finners, yet enemies, Ch7-iji died for
us — the Ju/i for the unjtiji. Thus did he fhew
compajjhn : thus at the expence of his own
mofl precious life he cured the wounds of cor-
rupted human nature, and poured heahng bal-
fam into its fores. — Wine^ as was obferved, is
the grand facramental emblem of Chrijl'%
blood: andc/7of the /'t'/?///;^ influences of the
holy fpirit. IVine^ applied medicinally, cleanfes,
ftrengthens, and dries up the ulcerated part : as
Chrijf^ blood alone cleafifcs 2ivA purifies from all
the filth and defilement of fin : * oil healeth, it
mollifies and mitigates the force of the fmart,
as the Holy Spirit heah all our infirmities
comforts and fpeaks peace to the wounded and
afflidted confcience. Thus lew and c// were
applied to the cure of the man's wounds who
fell among thieves; and fo the blood oi Chrijl
and the un5iion of the Holy Spirit muft be ap-
plied to and can only heal our fpiritual wounds
and bruifes \ there is no other remedy : nothing
befide can preferve us from the death eternal ;
for if we are not jtiflijicd hy the atoning blood oi
Jejiis ; 2inAfa?i^ijied by the influences of the Ho-
ly Spirit, we muft remain in our wretched im-
potency to all good, and perifii in our fins for ever.
* I John i. 7. 7 he blood <?/Jefus Chrift CLEJNSETH
us froin all fin.
There
430 0;^ /5^ P A R A B L E
There is a remarkable paflage in the prophet
Ezekiely which will at once give and receive
light, from what hath gone before, and with
which I will conclude this particular : the
Lord is expoftulating with his church and fet-
ting before her in the mcft pathetic manner,
her fad ftate by nature, and her excellent ftatc
and fpiritual beauty through grace. Speak-
ing of the former, faith he, No?2e eye pitied
thee to do any of thefe unto thee : to have corn-
fa ffion upon thee : but thou waji caft out in
the open field to the loathing of thy perfon^ in the
day that thou wajl born. And when Ipajfed by
thee andfaw thee polluted in thine own bloody I
faid unto thee^ when thou wajl in thy bloody
live, yea, I faid unto thee when thou waft in thy
bloody live 3 &c. Thenwajhedl thee with water y yea
I thoroughly wajhed away thy blood from thee,
and I anointed thee with OIL, &c *. Here we
have the very fame pidurc as in the parable.
Human nature caft out and lying in its own
blood and pollution : unable to procure any
relief: unpitied, unaffifted: Jehovah (the Sa-
tnaritanyihe keeper znA pi^otedror of his church
and people Ifrael) pafjing by, and moved with
that conipaftion which none other was moved
with, that availing and effedual compafiiort
which inclined him to give life to this nature,
dead in fin and corruption, to/ay, live^ to wafli
* E%ckkl xvi. 5 — 14.
away
Of the Good Samaritan, 431
away its blood, to cleanfe and purify its filth
and guilt, and yet more, to give it that perfedl
healing which proceeds only from the divine
un5lton of the holy one. The confequences of
which are thofe feveral graces which the pro-
phet enumerates in the next verfes, and which
we can attain only by the power of Chrifty
and by his fpirit filling us with all the fruits
of holinefs, and raifing us up to a new life ia
Chrift Jefiis.
5. The good Samaritan having bound up
the man's wounds, and poured in wine and oil*
fet him upon his own beaft, brought him to
an inn and took care of him.- — By the beaft of
burden is meant the body or human nature of
Chrift^ laden with our fins : fo we are told by
the prophet, that the Lord hath laid on him
the iniquities of us all, the fore burden too
heavy for us to bear. Surely he hath borne
our griefs and carried our forrows, faith the
fame prophet : where the original word for
carried (Sabel) fignifies to bear a burden upon
the (lioulders, as a beaft does, and comes up
full to the point, being the very image in the
parable, and indifputably meant oi Chrift : who
his cimjelf bare our fins in hii own body on the
^tree, — To heal our fins, and to bear them are
two infeparable adions : the one could not be
done without doing the other alfo. If the 5^7-
3 maritan
432 On the? A R A B L E
maritan binds up the traveller's wounds, hd
muft fet him upon his own beaft: for there
is a weight in fin, a fore burden^ as well as ^
mortal wound from it. And unlefs Chrift take
this upon himfelf, and fo delivering us from
the load, enable us by^ and upon his ownftrength
to follow him in the way, we fliall hever be
able to proceed forward, and to take our fpi-
ritual refrefliment at that /A^zV, where he hath
provided it for us, and where he hath placed his
hojl ox fieivards to gi^'oe us our portion of meat in
due fcafon,'—^QX can it be reafonably objeded
to this interpretation, that it makes the per-
fon oiChrifl have two feveral types to reprefent
it: as i\\2X perfon confifts of a two-fold nature,
human and divijie^ both the natures are thus
exprefl, as is frequently done in other types;
where one is not capable of reprefenting both>
as in the cafe of the two goats, the two birds , &c*
To /j^^/ was the work of the divine nature,
but it was the human united to the divine,
Xh2iifuftained the fins of mankind. The beaft
of burden is a reprefentative of the man of
forrows: the Samaritan, oi Jehovah, the Lord
God, the keeper and preferver of his people
Ip^aeL So the high-prieft entering into the
holy of holies, with the blood of the facrifice
was in his perfon and holy attire, a type of
thcdivine i?2tercejdr ^nd everlafting high-prieft;
and
Of the Good Samaf^i tan. 433
and the bloody vvhich^ he bore in hand, was
figurative of the blood of the fuffering man^
the true facrifice; which was fandified, and
by virtue of the eflential union of the deity^
made the blood of God.
The Samaritan having thus placed the marl
on his ownbeaft, brought him to an inn: Cbrijl
having taken upon himfelf, and fo borne away
our fins and forrows, places us in the church,
the sr^yJo;^g/(jv, which receives all comers, and
which, like the heaven to which it lead?^
opens its doors to and gladly admits all who
are defirous of admiffion into its hofpitable bo-
fom. And here he hath placed hofls^ fpiritual
overfeersy or minifters in his church to provide
for the wants and fupply the necefiities of thofe
committed to their charge. For which pur-
pofe he hath intrufted them with the two tejla^
tnentSy the word and bread of life, which are
reprefented by the iwo-pe?2ce^ delivered by the
Samaritan to the hofty and which equal in va-
lue are ftamped with the fame image and fu-
perfcription, bear the fame authority, and are
the fame current coin of the fame heavenly
king: *^ for both in the old 2ind new teftament,
faith our church, Art, 7. everlafting life is of-
fered to mankind by Chrijl^ who is the only
mediator between God and man, being both
God and man:" both are didated by the fame
Vol. IV. F f blefled
434 On //j^ P A R A B L E
bfeffed fpirit, for ALh [criptM^e is given by in*
Jpiration of God, and both exad:ly correfpond
in authority and value, in weight and worth*
The hps of the prieft are to keep and difpenfe
the knowledge of thefe divine books, and the
people are to feek it from his mouth, and are
therewith to be fed and fupported by him.
By the Samaritan's departure is meant
Chrift's afcent into heaven after he had eftab-
lifhed his church, and given commandment
to the difciples whom he had chofen : by his
promife to repay the hoft whatever he fhould
fpend more, or properly whatever he fhould
fpeJid upon the two-pence, whatever labour,
diligence and care -he fliould take in lay-
ing them cut advantageoiifly, for the provi-
fion and nourifliment of this wounded tra-
veller intrufted to his charge, (for this is the ex-
r-3: meaning of the jvord Tpoo-J^^Trav^v in this
-place :) by this promife to repay him for fo
doing, is meant that bleffed recom.pence of re-
ward which fhall be given to thofe faithful
ftewards and difpenfers in God's houfliold,
who bring out of their freafury, things fiew and
eld: that glorious recompence of reward which
they fliall receive v/hen C/6r/?, their good Sa-
maritan (ball come again -, when that divine
king fhall return, who was to go into a far
country to receive forhimfelfa kingdom, and
to return to take an account of his fervants,
the
K)f the Good Samaritan, 4*^5
the fte wards of his ir.yfleries, and to rev/ard
them and every man according to their works.
The command of the Samaritan^ take care
of him, &c. is not unhke St. PauW parhetic
farewell which he took of the elders of thfe
church of Ephefus — Take heed^ therefore, faid
he, unto yoiirfelves^ and to all the flock over
which the Holy Ghoft hath made you OVER-
SEERS to feed the Church of God, which he
hath purcbajed with his own blood I And fo to
timothy he writes, O Timothy, keep that which
is committed to thy trtift : and what this was
we are told foon after -, holdjajl the jorm of
found- words which thou haft heard of me^ in faith
and love which is in Chrift Tefus : that ^oodthin^
which was committed unto thee^ keep by the Holy
Ghoft which dwclleth in thee. And again he
exhorts him to continue in the fcriptures :
which were given by infpiration of God: that
the man of God may be perfeti, thoroughly J ur^
nifl^edunto all good works. Whence we learn
that as the overfeers of the flock are to take
heed unto it, and to feed it; fo they are to be
thoroughly /z/r;2//7:Jc'^ unto this work, by that
which is committed to their t}'uj}y namely, the
form of found words, the facred fcriptures ;
to which they are wholly to give themjelves, that
their profiting may appear unto all : and upon
whieh^ in rightly dividing this word, xwpreach-
F f 2 ing
436 On the PARABLE
ing it; being inftant in feafon, out of feafon :
reproving, rebuking, exhorting with all long-
fufFering and docSrine,* they are to Jpend all
their time and labour, as faithful ftewards of
God's houfhold : which if they do, makiag
full proof of their mini/lry they will be amply
rewarded at their Mafter's fecond coming to
take an account of his fervants -, when the chief
JJjepherdJJoall appear^ they fd all receive a crown
of glory thatfadeth not away.
Thus then I have explained to you the fe-
veral particulars of this beautiful parable, and
fhewn you how every circumftance well agrees
with the fpiritual interpretation of it. I fliould
now proceed to make fome remarks upon it,
which iliall be done in the next fermon.
And I know not how I can conclude this
better, than with the words of my late de-
ceafed and ever honoured father^ which I find
in his Vifitation Serfnon preached before the
clergy at Grantham in LincolnJIjire^ in the vear
1755, on this parable of the Sainaritan-y after
having explained which, and being come to
the laft part, concerning our Lord's fecond
coming to take an account of his fervants, his
i6^^ more efpecially in his fpiritual inn, the
r)nnifers of \i\'$^ church, — '' 1 his, faid he, is the
point of view, whereon for the prefent 1 could
wifh to fix your eyes. This fecond advent of
our
* See Canon 75.
Of the Go: d Samaritan. 437
our glorious Lord, to call all the world in-
deed, but us more particularly to an account,
who are the hoft^ in his inn, the fervants and
flewards in his houfhold, whom he hath in-
trufted with the care of his family, whom he
hath commanded to take heed unto ourfelves,
and unto all the flock, over which the Holy
Ghoft hath made iis overfeersy to feed the
church of God which he hath pur chafed with
his own blood, — The church of God which he hath
purchafed with his own BLOOD ! — Words
fudicient to alarm all our hearts, information
(ufficient to flir us up to a mofl ferious fenfe
of our duty. For if God hath purchafed this
church at fuch a rate, at fuch a price, how
dear muft it needs be to him-, how dread-
ful the lofs of any member of it perifhing
through lack of due care and inftru^ion from
us? — What think you, would the good iS^-
maritan have thought of this hoft^ to whofe
care he commended the wounded traveller,
for whofe provifion and fupport he fo kindly
provided, had he laid afide thofe fame two-
pence^ never concerned himfelf to ufe them,
as they were defigned, and had he fuffered the
helplefs man to perifh utterly for want of pro-
per provifion? Would he not juflly have been
enraged at fuch an hoft^ could any punifh-
ment have been too fevere for fuch a crime? —
F f 3 What
43? On the? ARABLE
What think you then will our almighty Maf*
/^r judge of us, when he cometh in the clouds?
cloathed with terrible majefty, to call us to a
iVrid: and exafl account — What will he judge
of lis if we have not improved his holy word
to the welfare of our peoples fouls, if we have
never fought that which was loft, brought again
that which was driven away^ bound up that which
was broken, ftrengthened that which was jick,
t\ox fed thztf ock, whereof he rejoiceth to call
himfclf the GOOD, yea the CHIEFJJjepberdl—
Bleffed, unfpeakably bleffed are thofe, whom
when their Lord cometh he (hall find fo doing:
faithful labourers in his harveft ; diligent
workers in his vineyard : they fhall receive a
crown of life, they fliall fhine as ftars in the
firmament.
But, my brethren, with (hame and confu-
fion of face I fpeak, too, too fenfible of my
own manifold defeats, how cool is our zeal,
how little our labour, how lukewarm our di-
ligence ! and that in an age of infidelity and en-
thufiafraywhcn the higheft degrees of diligence,
the moil unwearied, watchful care is required
of us all ! are we not for this become a very
by-word among the heathen, a proverb of re-
proach : and too much, we muft with forrow
confefs, by our means. — We are fuppofed to
meet on thefe occafions to ftrengthcn each
other
Of the Good Samarlfaru 4^9
other, to reform errors ; and to confider I
would hope, now efpecially, of every proper
method to promote the great caufe of C/6r/y?
and the Gofpel, Let us therefore unite our
utmoft endeavours to combat our common ene-
my : infidelity is the natural growth oi Jin :
entbufiafm^ I fear, too commonly the offspring
of our remiffnefs: both the one and the other,
however, muft hide their diminifhed heads,
were we each one of us zealous and aflive in
our minifterial functions. Did we conftently
preach the pure gofpel oiChri/i^ and with true
love to our peoples fouls, labour continually
to convince and awaken, to ftrengthen and
comfort: did we by the bolinefs of our lives,
and the fteadinefs of our condud:, prove our
own belief of and high regard to the facred
truths we preach : infidelity would not, as now,
flalk abroad with bold unblufliing front, in
defiance of God and man : enthufitifm would
then want one of the flrcngeft arguments its
abettors have to urge in its behalf. Sin^ by
ouv lives and doBrines would be difcountenanced
and abaflied ^ and divifions having no plea,
would ccafe to torment and tear the bowels
of our mother, the church, the befl and pureft,
I may be bold to fay, in dodlrine and difcipline^
upon earth: — would God, I could with as
much truth declare, that its doSrine and difc{pli?ie
F f 4 were
440 On fhe ? A R k B L E
were the beft inculcated and executed. They
may be fo: that they are not, is our faults: I
could heartily wifli to fee you all refolved to
do your parts: for myfelf, my time will fpeedily
be paft, my glafs very fhortly run out "* : but
I fliall think myfelf happy, if at this latter
end of a too unprofitable life, I may be the
means of ftirring you up, my brethren, to the
fervice of the beft of mafters, who alone, be
afTured, can make you happy here or hereaf-
ter; which a world of difquietude and trou-
ble— (expenejice fhould be credited) can ne-
ver do.
And to approve ourfelves before him, let
us henceforth always confider ourfelves, as in
truth we are, the minifiers and mcjfeiigers of
^efus Ckrijl^ and furely we can confider our-
felves in no higher or more alarming charac-
ter: and as fuch, with St, Paul^ let us make
it our bufinefs to bejeech men in Chrift's Jtead^
to he reconciled unto God: let us, as though God
didbefeech them by iis^ labour to fhew them their
danger, and to perfuade them to accept our
miniftry of reconciliation. Let us labour to
fhew them their natural fiat e^ even as repre-
fented in this parable, and the utter impoflibi-
'^^ He was indeed in this refpecfi: too true a prophet j for
he was removed from this vale of forrovv iii the year fol-
iowipg, Augv.fi 7^-1756,
lity
Of the Good Samaritan, 441
Jity of any deliverance by their own ftrength,
by the works of any law, or by any other
means than the juftifying blood of Chriji, and
the fandifying grace of the ever bleffed fplrit.
Let us diligently employ our time and ftudy,
upon thofe divine fcnptures which contain the
words of life, which point us to a dying re-
deemer, as the only means whereby we can
be faved. Of him let us approve ourfelves
faithful preachers; him let us evidently fet be-
fore our peoples eyes, as crucified among them ;
himy let us declare to them as the only medi-
ator between God and man, as the full, per-
fect and fufficient facrifice, fatisfadlion and ob-
lation for the fins of the whole world : and
above all let us carefully endeavour by our
own lives to fliew ourfelves true miniflers of
his gofpel. Vain is our preaching if our ex-
ample (hine not with, and agreeable to it : if
we follow our lord in the way of humility and
lovcy which he hath pointed out to us, our
flocks will fpeak for us : and in that day we
fliall appear boldly with them to witnefs our
fidelity : For we rnufi all, (flocks and teachers,
people and pafl:ors) appear before the judg^
ment-feat of Chrlfl:, that every one may receive
the things dojie in hii body, according to that he
hath done, whether it be good or bad !
So that, my brethren of the laity, though
our
44-2 0/2 //&^ P A R A B L E
€ur negkul may hQ your 7ni s for tune ^ yet remem-
ber it will be no excufe for you : howbeit our
teaching, if difregarded by you, will be the
means of' your condemnation. You muft
therefore unite with us in the great work, fince
it is for you we preach, and {ox you we labour.
And may the good ipirit of God fo unite us
in one defire, fojoin our endeavours to that
one great end, that "we may be' found truly fer-
viceable to your fouls eternal welfare 5 and
you, happy witneffes on our behalfs, before
the almighty judge, that our labours through
his grace have not been wholly in vain,
Wbkhy &c»
D I S.
DISCOURSE XX.
On the PARABLE
Of th^ Good Samaritan,
PART 11.
St. Luke X. 30 — 37.
And Jefus anfwering, faidy a certain man went
down from Jerufalem to Jericho, and fell
among thieves^ which Jiripped him of his rat''
menty and wounded him^ and departed^ leaving
him half dead.
^nd by chance there came down a certain priejl
that way • and when hefaw him^ he pajfed by
on the other Jide,
And like wife a Levite, when he was at the place,
came and looked on him^ and pajfed by on the
other fide.
But a certain Samaritan, as he journey ed^ came
where he was, and when he faw him, he had
'compajjion on him.
And
444 On the PARABLE
And went to him^ and bound up his wounds^ pour-
ing in oil and wine^ and fit him on his own
heafty and brought him to an inn^ and took
care of him.
And on the morrow y when he departed, he took
out two pence y and gave them to the hoft^ and
faid unto hi fn^ take care of him -y and. what-
foever thou fipendeft more^ when 1 come again
I will repay thee.
Which now of thefi three , thinkejl thou, was neigh-
hour unto himy that fell among the thieves t
And he jaidy he that jhewed mercy on him, Then
faid Jefus unto himy gOy and do thou like-
wife,
W^Wi^ H E only true foundation of love
^ ^ ^ to our neighbour is the love of
y^ ^ Chrijl to us : this is evident be-
K)^MMM yond difpute, not only from the
plain words of our Saviour, but alfo from the
fuperior excellence and firmnefs of that foun-
dation. For what can be fo ftrong an obliga-
tion to lovey as gratitude for innumerable, in-
eflimable benefits conferr'd upon us ? and
fuch are thofe conferr'd upon us by Chrijfy
high as the heavens, and lafting as eternity. —
Ungenerous indeed mail: they be, who can-
not be wrought upon by fuch endearing mo-
tives, who can contemplate the wonderful
love
Of the Good Samaritan, 445
love of their dying redeemer, who can refled:
but one moment on his unparallel'd fuflferings
for their fakes, on his kindnefs unbounded,
his mercy unfpeakable : and ftiil be ungrateful
enough to fet at nought thofe fufFerings, to
defpife that mercy, and kindnefs, and to aft
in dired oppofition to the will of that Savi-
our, and the ways of that obedience, which
alone can lead to life, and love eternal. Go
and do thou liktwife is a conflant admonition
to us all : which the example of our good
Samaritan conftantly enforces, and which the
uniform ^enour of his precepts exadly recom-
mends. This is the very fum and fubflance
of the whole : a life of obedience and love
proceeding from a well-grounded faith in the
divine love and mercy oi our redeemer.' To
know is of little confequence, if that hiow^
ledge produceih not adion. And as the know-
ledge of our duty is mod eminently clear and
plain, fj the pra5Iice of it can by no means
be difpenfed with : for if we would enter into
lifry we mujl keep the commandments.
As defirous to recommend this pradlice
upon this right and only folid foundation, I
endeavour'd in the lafl: fermon to give you
the fpiritual interpretation of the parable of
the good Samaritan^ which I have fhev/n
may be well applied to the great fcheme of
our
446 Ofi fh P A R A h L U
cur redemption thro' the blood of Cbrl/i J^-
Jus : in which fenfe moft of the ancient fa-
thers of the church underftood it, as well as
inany very able and excellent writers of our
own. But my compafs not allowing to be fo
large, as I could wifh, I have been obliged to
emit filch authorities, as might otherwife be
of weight ;^ and now haflen to make fomc
fradtical remarks upon the whole. Before
which it may not be improper to recapitulate,
what hath been delivered in the former fer-
mon, and to give you the parable in its fpi-
ritual expofition, at one view.—
Firft then, the ma?! is reprefentative of
Jldam, and of all that bear his image : Jeru-
falem of Paradife : Jericho of the world : the
thieves of the devil and his angels : the naked-
nefs and w^ounds of the lofs of original
* Thefe the learned reader will not want, if he refers
to the writings of the primitive fathers of the church : I
have indeed colle(?{:ed many, and have more at large ex-
plained this parable, in a little treatife on the fubjed, of
which thefe fermons may, in one fenie be eftcem'd an epi-
tome. Some favourable opportunity may perhaps call it
Hito light : but for the preient it is time to breathe a Httle,
to lay down my pen, manum de tabula ; and to withdraw
from the publick. But I hope, none will ra.fhly and ha-
ft ily cenfure this expofition of the parable, till they have
carefully examined all the evidences ; and if then they do
not think fit to admit it, they mud at leaft acknowledge
it to be innocent : that it kath been ufeful, there are Jojne
who are ready to bear me ieflmony.
righte-"
Of the Good Samaritan, 447
righteoufnefs, and the confequent corruption
of human nature, the effects of the fall. The?,
man's being left half dead reprefents Adams
death in fpirit, on the day, that he tafled the
forbidden fruit : the Prieji and Levite, the
law of Mofes, executed by the fons oi Aar;o7i and
the tribe of Levi. The Samaritan^ Chrift^ the
keeper oi Ifrael^ and the preferver of his Church
and people : the wine and oil, the blood and
thQjpirit.to cleanfe and to heal, adminifter'd by
the true phyfician : the beaft of burden, his
body laden with our fins : the inn, the
%ttvloyjiov or receiver of all comers, is the
church, which receives all defirous of ^dmiP
fion : the hoft, the priefts, the rninifters or
overfeers of that church : the ti^o-peiue, the
two teftaments, the treafure of knowledge,
which the lips of the prieft are to keep and
riifpenfe, which the people are to feek at his
mouth, and wherewith they are by him to be
fed and fupported. The Samaritan s_ depar-
ture, Chri/fs afcent into glory, after he had
cLofen his difciples, to whom he gave com-
mandment to go and teach all nations : his
coming again, the fecond advent of Chri/i^
whom the heavens muft receive till the
times of the reftitution of all things, when
he fliall return to judgm^ent, and render to
every man according to his deeds. —
I. From
448 On //^^ P A R A B L E
L From the parable thus confuler'd vvc
have firft a lively reprefentation of the ftate
of all men by nature, in the afflided circum-
ftances of the wounded traveller : who go-
ing from Jerufalem to Jericho fell among
thieves, was ftript, wounded, and left half-
dead by them, in a place of defolation and
horror, unable to move, unable to aflift him-
felf. — And fuch is niariy unaided by grace, un-
affifted by Chrifty in his fallen natural mlfera-
ble ftate ! Cart out from that delightful para-
dife, ordain'd the happy place of his abode,
into a world of toil, of trouble and diftrefs ^
ftript of original lighteoufnefs and holinefs,
of that innocence, which rendered the pre-
fence of his maker defirable and joyful t
wounded with the deadly ftroke of fin, and
dead, utterly dead to God and holinefs —
He lies in the bloody way, a pitiable objed:,
on the brink of death eternal, and from
any powers of his own, abfolutely incapable
to reftore himfelf, to rife, heal his w^ounds,
cloath his body, or revive his foul. — Such is
man's ftate by nature : '' fuch is the fault and
corruption of the nature of every man, that
naturally is engendred of the offspring of
Jdam : thus man is very far gone from ori-
ginal righteoufnefs, and is of his own nature
inclined to evil, the flefli luftlng always con-
trary
Of the Good Samaritan. 449
trary to the fpirit/'* '' Thus we are all become
unclean, but we all are not able to cleanfe
ourfclves, nor to make one another of us
clean. We are by nature the children of God's
wrath, but we are not able to make ourfelves
the children and inheritors of God's glory.
In ourfelves we are nothing but finful,
wretched and damnable : all we do is fo im-
perfeft and impure, that it is not able to
ftand before the righteous judgment of God." —
Thus our church teftifies in agreement with
the whole tenour of fcripture, and the expe-
rience of each one of us. — And can it be pof-
fible that \x\ fuch a ftate, we can any of us
fancy ourfelves whole, without any want of a
phyfician, rich and encreafed with goods ^ need-
ing nothing, not knowing, that we are
niretched Tindi miferabky and pooi\ a7id bliijd and
72aktd? alas, let us but awhile feparate our-
felves from the world,, and its vain purfuits ;
let us but awhile take off our eyes and atten-
tion from the things that fo totally fix and en-
gage them, and with a fincere defire to know
the truth, fearch into and examine our own
fouls ; and we fliall very fpeedily be con-
* The words of the 9th Arricle of our church, as what
follows, are of the Homily on the m'lfery of man^ which
fee, and alfo bifliup Bevcridgc and otliers on the articles.
Vol. IV. G g vinc'd.
450 - On the PARABLE
vinc*d, that we are indeed gone, very far
gone from original righteoufnefs : that ** there
is, as we conflantly confefs, no health in us,*'
no fplritual foundnefs ; that we are unable of
ourfelves to do any thing as of ourfelves \ that
we cannot even think a good thought,* much
lefs do a good adtion, - while our fouls are
dead to God, and we lie, miferable outcafts,
in the broad way to deftrudion, ftript, naked>
wounded, the prey of fin and fatcm^ and the
helplefs objefts of divine ccmpaffion. —
It is an eafy matter, if we are inclined fo
to do, to deceive ourfelves in this enquiry,
lince we have a fubtle enemy at hand, glad
and ready to forward the deceit. — But there
is a time, when we muft and fliall fee and
feel our mifery : oh that we might feel it,
ere it be too late, ere the terrors of death en-
compafs us, and the horrors of futurity make
us afraid ! — If we were really and bodily in
the circumftances of this man, who fell a-
mong thieves, we lliould be very fenfible of
our mifery, and our want of affiftance. But
though our fouls are certainly thus circum-
fcanc'd, yet becaufe ive are not fo attentive to
their welfare as to the welfare of our bodies,
we therefore fuffef them to languiih unheed-
* Numberlefs coUcdfs through cur Liturgy exprefs this,
which conmlt. —
Of the Good Samaritan, 451
cd, and to peri(h while none regardeth. And
were we but half as nice and follicitous in
fearching after and providing for their health
and well-being, as we are in providing for the
well-being of our poor corruptible bodies:
certain it is we fhould immediately fly to that
divine phyfician who alone can heal them,
and who without money and without price
offers a compleat rcfloration to health and
foundnefs, to raife us from death, to give us
new life^ a life which begun in Grace here
fhall be confummated in everlafting glory.
2. We learn from hence, that vain and
abfurd are their hopes who expert falvatioa
by any other means. Man in his fallen fl:ate>
we have feen, cannot help himfelf. He can
perform no acceptable fervice to God : for he
is dead to the fpiritual life. VVe are (hewn,
by the Fr'icjl and Levite^ that neither can any
outward law, any works of men, any cere-
monies or fervices, at all avail him. For if
there had been a law, according to St. PW,
which could have given lije^ doubtlefs it mufl
have been that, which was ordained and in-
ftituted of God himfelf: but that and al! other
laws can only ferve to condemn, and to con-
vince of fin. For by the law is the know-
ledge of fin. And fin taking occafion by the
commandment works in man all manner of
G g 2 con-
45^ On if/^d- P A R A B L E
concupifcence. The law is weak becaufe of
the fiefh- And no law or human endeavours
can deftroy the natural propenlity to lin
which is in the flefh, can forgive fins
paft, and enable to walk in holinefs for the
future. — Happy would it be for all thofe, who
expe6l falvation by their conformity to any
outward law, by their own works, and en-
deavours, to confider thefe things : but parti-
cularly happy would it be if the Delft or Mo-
ralift, who though baptized into Chrift, would
yet be faved by his own ftrength, without
the atoning blood of the redeemer, or the
undion of the bleffed fpirit : happy would it
be, if fuch would ferioufly refledt on thefe
important truths, and by their danger be led
to tremble for themfelves : for well may they
tremble. Wounded as they are by nature with
wounds, that nought can cure but the bhod
of the redeemer, and the unciion of the holy
fpirit — how can they ever be cur'd, v»'ho de-
fpife the one, and abfolutely rejed the other ?
Their law and works, or whatever it is on
which they depend, can and will juft as much
avail to the relief and reftoration of their fal-
len fouls, to their redemption from fm and
death eternal, as the Fnejt and Levitc avail'd
to the cure of the wounded traveller.
This
Of the Good Samaritan. 453
This (hould eminently warn us of the dan-
ger of defpifing the blood of the covenant,
and fetting at nought the holy infplrations of
that fplrit for which we continually pray in
our church : and what can they exped, what
can they think of themfelves, who affemble
in that church, join, in lip at lead, in its
prayers, and are called by the venerable name of
ChriftiafiSy perfons anointed by the holy Ghoft :
and yet abfolutely deny all the influence and
power of the holy Ghoft upon the minds of
men, and treat it as downright folly and en-
thufiafm ? or what is altogether as bad, fo
deny his influence, as conftantly by their lives
to grieve and refift him, and never to fhew
forth thofe virtues which are the fruits of his
dwelling in the foul : who rejecTc that righte-
oufnefs of Chrijiy which alone can jafl:ify us,
and are bold enough to attempt to juftify
themfelves in the fight of God, poor finful
worms, mlferable duft and aflies — when with-
out his gracious aid they can neither arife
from their wounded, dying ftate, move one
ftep, in the way of his commandments, or
perform one acceptable work before him : but
muft, lye and perifli for ever in their blood,
and wretched impotency, unlefs the good Sa^
mantafiy come down, look on them with
compaljhny and heal them.
Gg 3 3- This
454 OnfbePARABLE
III. This is the grand and capital figure in
thiS exquifite painting: the exceeding great
love of Chr^JI our Saviour, who came down
from the heaven of his holinefs into our mi-
ferable earth, to fave and reftore fallen man,
moved folely by his divine companion, which
caufed him, at the expence of his own life,
to procure for us that only medicine for our
ficknefs, his cleanfing, atoning blood, and the
undlion of that healing fpirit, the gift and pur-
chafe of his mod precious blood. — The gene-
rous compaffion of this Samaritan^ coniidered
merely as a man, cannot fail to raife in our
hearts juft fentiments of efteem and veneration :
we admire his univerfal charity, we applaud
the opennefs and beneficence of his heart, and
are loud in his praifes, who would not faiFer
the ftrongeft natiojial prejudices to dived him
of that humanity which is due to fellovv^-crea-
tures. But how doth the luflre of this cha-
rafter fade when oppofed to the glowing
excellence and unparalled benignity of our al-
mighty and all-merciful redeemer — who tho*
he were God from all eternity, God equal
with the Father, yet condefcended to come
down into the wildernefs of this world, and
for our fakes, touched with divine and gene-
rous pity, to cloath himfelf with human na-
ture, that he might thus pay the ranfom for
us,
Of the Gocd Samaritan, ,455
lis, tjius redeem us from death and from hell;
and at the exceeding price of his own life, re-
ftore us to the love and favour of our almighty
Father, to the hope and poffcfiion of eternal
felicity ! herein is Icve ! how can we enough
extol it — how can we enou^^h — drive to imi-
tate and copy after it! Beloved, if Godfo loved
uSy we ought alfo to love one another.
Be it then our labour affified by that grace
which he hath procured for all that afk it,
*' to follow this example of our Saviour Chrijl^
and to be made like unto him." We have
in his love to us, a certain and unerring rule,
whereby we are to dired: ourfelves in every ac-
tion : We are to go and do iikewife: to love our
neighbour as our j elves ', as he harh loved- us, fo
are we to love one another. 'We are to pro-
pofe him to ourfelves as oar pattern, we are to
make him our example, for he hath left us an
example that we flmdd 'oilow his fteps -^ and well
confidering the amazing height and depth and
length and breadth of his love to us, and the
numberlefs bleffings thereby derived to us, we
muft refled: the generous paffion in all its
w^armth upon our. brethren, r.nd rejoice in
every opportunity to do them good : convinced
that we fhali much fooner apprehend Chrijl
by following and imitating him, than by read,
ing and fpeculation: and knowing that the
fum of the chriftian religion is to imitate him
G g 4 whom
456 On the P A R A B L E
whom we worfliip : for he that faith he ahidetb
in hinjy ought himjelf alfofo to walk even as he .
walked.
The love of God and of our neighbour
is, and ever hath been, the fum of all the
commandments : on thefe two hang tho laiv and
the prophets: this was Adam\ duty before the
fail ; this was the duty of the children of 7/-
rael under the law : this is the chriftian's duty,
eftablifhed upon new motives, under the gof-
pel ; the love of God fincere and fervent, the
love of his neighbour zealous and active-
Such as was the love of the Samaritan to the
'^ew^ of ^jqiis Chrijl to the fimm\ fuch muft
be our love one to another ; and indeed, un-
lefs our love be exerted in fad, we have lit-
tle reafon to fuppofe it real, cr to hope any
advantages from the love of Chrijl \o\x%\ If a
brother or ffer be naked ^ and defitute oj daily
food: and oneofyoufay unto thern^ depart in peace ^
be you warmed and filled : notwithftanding ye give
them not ttcfe jhings which are needful to the
body^ what doth it profit'^ — Whofo hath this
world's goody and feeth his brother have ?2eed^ and
fiuttetb up his bowels of cQmpa[jionjrom hlm^ how
dwelleth the love of God ift him ?
Chrijl hith fiievvn us, under the veil of this
beautiful parable, what he hath done for us, and
what v/e for his fake, and after his exaniple are
boun^
Of the Gocd Samaritan. 457
bound to do for one another : here we have
the moft amiable and aftedting pidure of be-
nevolence and charity : yet not more amiable
than was his whole life, where every aftion
conflantly inflruds us in that which is excel-
lent and profitable: and more efpecially in the
great duty of love. To (hew us the import-
ance whereof, and the impofTibility of any
regard from God, if we live in hatred and ma-
lice, he makes in the prayer which himfelf
taught us, our acceptance with and forgive-
nefs from God depend upon our own forgive-
nefs of and kindnefs to our brethren— /irg-Z't;^
us as we forgive them : if therefore, we pray
to be forgiven, AS we ourfelves forgive, in
exaclly the fame manner and degree 3 the re-
flecflion hereon muft fully convince us how
little a cold, dead, and inadive forgivenefs
will avail us ; how little any other forgive-
nefs than that which manifefts itfelf in rea-
dy and real adts of love and friendfliip. —
Indeed as the foul is the principal part, a
chriftian's love fliould principally be exerted
on behalf thereof: for as the happinefs of the
{o\A is the material concern, we fliould be
ever ready and ever defirous to promote and
forward its eternal welfare, knowing that this
is the one thing needful. And it is not eafy
to fay, how great influence, and how advan-
3 tageous
458 0« //&^ P A R A B L E
tageous opportunities of fpiritual good a wife,
and prudent adniiniftration of temporal com-
fort and relief, may afford the chriftian really
defirous of promoting his brethren's everlaft-
ing felicity.
To promote this is more peculiarly incum-
bent on the minljlers of the gofpel, the hojis
appointed to provide for the wounded tra-
vellers in the fpiritual inn^ the church oiChriJl :
it behoves them much to be zealous and care-
ful in this charge, fince a dreadful woe threatens
them, if they omit duly to perform their high
office, as on the other hand a bleffed recorn-
ence awaits the fincere and faithful difcharge of
it! — But difficult is their flation, important their
care, requiring more than ordinary watchfulnefs
and application : for they have received a rev^ard
already to preach the gofpel : and fearful muft:
be their future cafe who have accepted the
price, entered into the fervice, and received
the wages, and yet are not able to give a jufh
account of their ftewardfhip, who have neg-
lected to improve the facred depofit committed
to their trufl, and fo far from taking care of
the v/ounded travellers recommended to their
charge, by their divine mailer, have left the
flock to hirelings, and regarded not when the
thief and wolf cometh. Alas for fuch fliep-
herds ! — Pity and pray for them, my brethren,
and
Vf the Good Samaritan, 459
and for all the minifters of the Lord ; and do
you yourfelves, by a ready compliance with our
precepts, blefs us in the final day, and render
us acceptable to our good S>amaritan^ at his
fecond coming ; jor what is our hope, or joy ^ or
crown of rejoicing ? Are not even ye in the pre^
fence of our Lord fefiis^ at his coming? For ye
are our glory and joy !
But, on the other hand, confider I befeech
you, how horrible your own cafe will be, if
hearing thefe things ye omit to do them : if
after having been again and again invited,
urged and intreated to an examination of your
own hearts, to a truft in the merits of your
Redeemer, and to a life of love and obedience,
through the Spirit, you ftill difregard the coun-
felof thofe, who watch over you, and advife
you for your good : and whofe view in ear-
neilly preffing you to ferious thoughts can onlv
be an anxious and fincere defire for your ever-
lafting welfare. Had we no wiflies, no fearch-
ings of heart, no longing for your falvation, it
would be eafy to hold our peace, and fufFer
you to reft quietly in your fins ; it would be
eafy to lull you afleep in gentle fecurity, and
to deliver from the pulpit luch things, as
might play around your fancies, and pleafe ;
not awaken your fears and hopes, nor alarm
your confciences with falutary dread and need-
ful
46o Ontbe? ARABLE
ful expeaation- Join therefore with us in
the good work of your ownfalvation : receive
and blefs our labours for your eternal felicity :
Be zealous, and repent: place before your
eyes the unbounded compaflion of your Re-
deemer, as exemplified in this divine parable,
and hafte, oh make hade to accept, embrace,
and imitate his love ! Set not at nought the
exceeding mercies of your God : depend not
upon any weak, fallible and human means
for falvation : but fee your danger, and fly to
him for fuccour, who only can deliver you.
You havefeen in the firft Part of the para-
ble, your utter impotency to all good by na-
ture, your naked, wounded, helplefs, dead and
miferable eftate — you have (ecn in the fe-
cond the abfolute inability of pn'tft or leviUy
of law or works, of fervices and ceremonies,
of any thing man can do or propofe to recover
and reftore you. Be wife therefore to accept
the only remedy — let not JefusCbrill bleed in
vain ; let not the holy Spirit ftrive with you,
and offer, unavailing, his gracious comfort :
the blood of Chrift alone can cleanfe you from
all fin : the divine Spirit only can heal your
infirmities, and enable you to v^^alk before
God in holinefs unblameable : it was pure
compajfion only, which led the Son of God to
pour forth his precious blood for you, pitying
your
Of the Good Samaritan, 461
your hopelefs fad eftate — it was pure com-
paffion only which moved him to die, to rife
again, and fend the gift of the bleffed com-
forter to illumine, fandify, preferve and blefs
you. And can you rejecft fuch compaffion,
can you fet at nought fuch love ? Had the
wounded traveller refufed the kind Samari^
tan's relief, nor fuffered him to bind up his
wounds, and pour in his lenient medicines-—
furely none would have pitied him in his
diftrefs, had he there lain in mifery, and ob-
ftinately periflied in his blood ! And now
when peace, and life, and glory are freely of-
fered by Jejus Chri/i to all who will come to
him, acknowledging their fins, burdened and
heavy laden, and defirous to be free — who
will pity their fate, who rejefting this free
love^ thefe gracious offers, moft perverfely re-
folve to perifh in their fins, defpife the Sa-
viour, and refift the Spirit ! He that defpifed
Mofes's law^ died without mercy ^ under two or
three witneffs : of how ?nuch forer pimifimenf
fiijpofe yey Jhallhe be thought worthy, who hath
trodden under joot the Jon of God, and hath
counted the blood of the covenant^ wherewith he
was JanBfied an unholy thing, and hath done
defpite unto the fpirit of grace ? For we knew
bim that hath faid, 've?igea?ice belongeth unto me^
I will repay, faith the Lord, And again, the
Lord
462 0?2tbe? A R A B L E
Lord fiall judge his people. It is a fearful
thing to fall into the hands of the living God !
So great is the love of Chrift, fo unbounded
his mercy ; fo fufficient the ranfom he hath
paid, fo certain the cure he hath provided, fo
great his power, fo prevalent his interceflioni
that it muft needs be the fault of ourfelves
only, if we become objeds of divine venge-
ance, and fall into the hands of the living
God. The humble, lowly, felf-abafed Tinner,
who convinced of his own mifery and worth-
leffnefs, comes to Chrift, and pleads his blood,
fhed for the fins of the world, can never be
rejedled, (hall 72ever, from our Lord's own
promife, be caft out. Thou therefore, oh
finner, whoever thou art, that perceived thy
wretched ftate by nature, that perceiveft thy-
felf in the lively reprefentation of him who fell
among thievef^j in a vale of blood and mifery,
was ftripped, and wounded, and left half
deadi fear not, nor be difmayed : for the
God of thy help, moved by thy earneft de-
fires, will fpeedily come to thee : thy good
Samaritan, will at thy requeft, quickly come
to the place where thou art: bind up thy
wounds, pour in oil and vv^ine : take the guilt
of thy fins away, pity, pardon, cleanfe and
fandtify thee. But accept not, hope not, ex-
ped not any relief from law or morals, from
prieft
Of {he Good Samaritan, 463
prieft or levite, from any works, endeavours,
or righteoufnefs of thy own : count thefe all
hut as dung and drofs, that thou ?nayeft win
Chrift and be found in him ; for he alone can
cleanfe and heal, he alone can reftore and
fave : neither is there falvation in any other :
For all have finned^ faith St. Fatil^ in words
that well ferve to fliew and confirm the great
truths, inculcated in thefe difcourfes — For all
have finned and come fljort of the glory oj God —
are in the flate of the wounded traveller ; and
by the deeds oj the law fljall no fefi be juftifiedin
the fight oj God^ for by the law is the knowledge
cf fin : the prieft and Levite pafs him by un-
able to affift : the good Samaritan only with
his wi?ie and oil and tender compafion can heal
and reftore the wounded traveller^ fallen man ;
and all are fallen, all the world is become guilty
before God, being now juft fed freely by his grace ^
through the redemption^ that is in Jefus Chrift ;
whom God hath fet jorth to be a propitiation
through faith in his blood, to declare his reghte-
oufnefs J or the remtjjion of fins that are paft^
through the jorbearance of God : to declare, Ij<^yy
his righteoufnefs: that he might be jUST, and
the yUSTIFlER of him that BELIEVETH
in Jefus. *
When therefore we are fo happy as to be
made xhiofaith, partakers of this grace, to be
* Rom. 'in, 19 — 26.
thus
464 On tbe P A R A B L E
thus freely juftified thro* the redemption that Is
in Cbri/i jefus ; let it be the moft exadl and un-
wearied care of us all to (hew ourfelves fenfi-
bleof this mercy, and thankful for this grace,
by the utmoft diligence in the fervice of our
redeeming God, the m.oft uniform obedience
to his commands, and the moft careful imita-
tion of his divine example. More efpecially
*' by our love to all mankind, for the fake of
Chrifty' ^' by our doing to all as vvx v^^ould
they fhould do unto us,'' by our confcientioufly
performing our duty in that ftate of life, in
which it hath pleafed God to place us,'* — the
beft proof of our loving our neighbour as our-
felves,—let us demonflrate the reality of our
faith, and fhew, that we are, as we profefs,
followers of the example of our Saviour
Chrift : and thus convince mankind that the
morality of the gofpel doth indeed very far
exceed all the morality of the lieathen fchools,
and of that fo much boafted natural religion. —
If thou ^n^ father, fiiew thyfelf a father in
Chrift, by bringing up thy children in the
fear and nurture of the Lord 5 if thou art a
child, fliew by the readinefs and exadlnefs of
thy obedience in all things, how well pleafing
thou efteemeft fuch duty to thy heavenly Fa-
ther. If thou art an hvfjjand, fliew by thy
love to thy wife, how Chrift hath loved his
fpoufe
Of the Good Samaritanl 465
fpoufe the church, and as you expefl: to par-
take of that love, fo nourilli and cherifh her
as your own flefh, with godly love and hea-
ven direded afFedion : if thou art a wife fub-
niit thyfelf to thy hufband, as is fit in the
Lord, and reverence him, that fg ye may dwell
together according to knowledge, and as being
heirs together of the grace of God, that your
prayers be not hindered : if thou art a majter
be J///?, be equals be tender to thyfervants:
forbearing threatning, knowing that thou alfo
haft a mafter in heaven : and that with him
there is no refpedt to perfons : and if thou art
called 2ifervant be obedient to him that is thy
mafter according to the flefh with fear and
trembling, in finglenefs of heart as unto
C6r//? ; not with eye-fervice as men-pleafers,
but as the fervants of Chrft^ doing the will of
God from the heart, with good will doing
fervice as to the Lord, and not to men : know-
ing that whatever good things any man doth,
the fame fhall he receive of the Lord, whe-
ther he be bond or free* And finally la
whatever ftation we are, whether of paftor or
people, magiftrate, fovereign or fubjed, friend
or neighbour, let us endeavour to fulfil the
duties of thofe ftations with the utmoft rea-
* See the epiilles to the Epheftans and CohJJians at the
tnd^ &c.
N^zi.Vol.IV. H h dinefs
66 On the? A R A B L E
dinefs and care ; let us endeavour to Hiew fcy
out confcientious and moft exad difcharge of
our office, that we do indeed follow Chrljiy
and with a fmgle eye to his glory and honour,
fulfil thofe focial relations which will end here,
and be fwallowed up in the perfedl fruition of
that love which 7iever faileth. To grow and
increafe in that divine love — which hath the
love oi Chrift for its pattern and motive, and
without which we fhall be found as nothing,
lefs than nothing, founding brafs and a tink-
ling cymbal,^'^ — to grow and increafe in this
love fhould be our unwearied care, and will be-
our confummate happinefs : for this love con-
fifls In the removal of every evil pafTion from
our breafl, and in the implantation of every
virtue there — It fufFereth long and is kind r
it envieth not, it vaunteth not itfelf, is not
puffed up, doth not behave itfelf unfeemly :
feeketh not its own : is not eafily provoked,
thinketh no evil : rejoiceth not in iniquity,
but rejoiceth in the truth : covereth all thingSj-f-
bclicveth all things, hopeth all things, en-
dureth all things.' Love never faileth ! and
of this love Chrifl hath fet us the mofl
complete and perfefl: pattern : our duty
our w^ifdom, our happinefs is to follow
* See I Cor. xiii. per tot.
t- See vol. III. p. 25.3. nJ^
Of the Cd'od SamTritan: 467
his advice, to love as he hath loved, to go and
do likiT.vifi, Which rrjay he of his intflimable
mercy enable us all to do, through the graci-
ous aififtance of the ever-b!effcd Spirit ! — And
what more proper words can we find where-
with to implore jointly this grace, and to con-
clude our imperfed fervices, than thofe of
bur excellent church in the following col-
kds ?
Almighty God, who hafi: given thine only"
Son to be unto us, both 2. jacrifice for Jin^ and
alfo an enfaniple of godly life: give us grace
that we may always moft thankfully receive
that his ineftimable benefit, and alfo endea-
vour ourfclves to follow the bleffed fleps of
his moft holy life^ through the fame Jefm
Chrijiom' Lord ! Ame'ii. "^
O God, the ftrength of all that put their
truft in thee, mercifully accept our prayers :
and becaufe through the iDeaknefs of our mor-
tal nature, we can do no good thing without
thee : grant us the help of thy grace^ that in
keeping thy commandments we may pleafe
thee both in will and deed, through "Jejui
Chrifl our Lord. Amen.-f-
O Lord, who haft taught us, that all our
doings without love are nothing worth : fend
*■ Second Sunday after Eafter*
-f Fiift Sunday after Trinity,
H h 2 thy
468 On the? AR A B LU
thy holy Ghoft and pour into our hearts that
moft excellent gift of love, the very bond of
peace and of all virtues : v^ithout which who-
foever liveth is counted dead before thee.
Grant this for thine only Son Jefus Cbn/t's
fake ! *
To v^hom, with the Father, and the holy
Spirit, three Perfons, but one God, ever bleffed
and glorious Trinity, be all honour, power,
praife and love, for ever and ever, jimefi and
jimen.
f The Sunday before Lent*
The END,
Glory be to Thee, O G 0 D Most High.
A N
Alphabetical INDEX
V O F THE
Chief Matters contained in thefc
Four Volumes of DISCOURSES
O N T H E
MIRACLES and PARABLES. '
The Numerical Letters i, ii, b"^. denote the Vo-
lumes, the Figures the Pages, and n. for Note.
A
ABRAHAM, the rich man cries to himy iv. 1 1 6. the an*
fwer gi'ven by Abraham, iv. 117
Adam, created in God's image ^ iv. 350. fell from that holy
Jiate, ibid, his children in a fate of fin and mifery, ibid, his rtf-
demption and falvation made knonvn in the gofpely iv. 3 5 1
Adultery, the hanioufnefs of that fin, ii. 33
AfRiftion, its ad^vantage, i. 2. God's kindnefs in it, i. 2. n
Afflictions, the lot of thefolloivers of Chrift, i. 274. for nvhat ends
andpurpofesy i. 280. leffons under them, i. 224. refignation and
dependence neceffary, i. 225. often great hlejjings, ii. 202. the fin
of not applying to God for help under them, ii. 218. hoRXJ to ^ieio
and profit by the afflidions of others, ii. 394. the way to the
cronvn, ii.'470
AWin'vited, an argument thence againft predefiination/l, ij , 2Zf
and Yi.
Altamont, an account of his deaths iii. 46?, n,
H h 3 Ambrofe,
INDEX.
Ambrod', St. his remark ahout the nridovj of Nain and her Jon, i'.
226. fpiritualifes the miracles of curing the ^Mithcred hand^ i. 463
A fa, king, an itifance offuccefs in depending upon God, ii. 2 1 o
AfTurance, remarks about ft, ii. i 24 , &c.
Aullin, Si, and other fathers^ their ffiritual expcftion of the Para-
lytic''s cure, i. 20 f;, n. AtilHnV interpretation of the pool of Ber
thefda. ii. 76, n. his remark on the fniracle of the halves and
fjhcs, ii. 285, n.
Authority, ChriH' J y^-^/v;;;^, i. 6, n.
B
BAPTISM and the Lord's Supper, the t^j^o gofpclfacraments, ii.
165
EaiT.ard, St. r tin ark i?/\ i. 7, n.
Baxter, Mr. his aphorif?ns on jujlification, i. 41 7, n.
" Believeft thou tiiis ?" that quefiion explained, ii. 50S, 5 i 3
Believeth, " whofbever liveth and believetii in me lliall nevei
d.\Q,''' thefe^words explained^ ii. 49^
Bethany, a 'village near Jeruralem, ii. 492
Beveridge, B'.fiipp, a fnc remark of, \. 22, n. his rules for the go -
'verrjneiit of the tC7igue,\. '^^(j,Yi,
Blafphemy, of three forts, i. 190, 191
Blind, men hy nature blind as to fpiritual things, i, 9. blind Earti-
meus cries to Chrifty^r mercy, i. 104 . his prayer or confejfon of
faith, ibid, his coining to Chriit impro-oed Jpiritually , i. 408. re-
f or e(^to his fight, 1,413. his hiftory allegorized, \. 418, the mi-
racle on the man born blind an e^jidence cf our Lord''s di'viniiy,
ii. 384. the great defigncfit, ii. 388. the introduftion to it, ibid,
the qnefiioni *' ^jhethsr this man frnned or his parents,^' corfidcred,
ii, 391, 431. his fight given him, an image of fpiritual light, ii.
41 1 . the object of the miracle confide red, ii. 412. the Tnanner of
the blind man s cure, ii. 416, &c. his eyes anointed 'with clay, ii.
417. his 'ifjafijing in the pool of Siloam, ii. 419. the confequences
ef this miracle, 11. 4.3 J. Blind, the cafe of the 7iaturally and
fpiritually blind compared, i.czby hz.
I;lindnef^, mans natural mifery often reprefented in fcripture by
blindnefs, i, 40 1, 417. a fenfe of fpiritual blindnefs neceffary, i.
420. thoje deli'vered from this blindnefs ha-ve ne^J 'vietvs of God^
a77d of thenfelvesyi. 43 1, 4^.8, &c.
Bloody ifiue, the nvoman cured by Chrift, if. 135. an emblem of
the Jevvifh church, ii. 17:;, 174
Bridegroom, Chrift the celefiial bridegroom, iv. 224, 228
Buyers and Sellers drz'ven ovt of the temple ^^ that miracle reckoned by
fome one of the great efi, ii. 317, 31^^. the literal hifiory of the
miracle, ii. 319, &C. the rife of the prof ane cufiom of Jelling in the
temple, ii. 320, ccc. remarks upon this miracle, ii. 324, the fpi-
ritual fenfs and defign of it y\i. 330
t:ALLS
INDEX.
CALLS of God s fivord, the da7iger of neglc^big them, ii. 379,
^ &c.
Calvin, his difinBion about rcpe7itance, iii. 391
Canaanite. See Faithful Canaanire,
Cares, riches aJid pleafures, three dangerous enemies to holinefs, lii,
42. dljlrufiful^ to he guarded againft^ iii. ^2-.
Centurion, comes to Chritl to cure his fern-ant of the palfy, i. 112.
his humility f\ 1 1 3, his faith pre^vails, i. Il:^, 126, 128, 138.
his faith 7.narveUeus, i. 138. his charailer an example to thofe in
the mill iary ffitiony i, 145,146
'** Cha'"ity co've^-eth a inultiti^ds of flmi^'' the meaning of that ex-
prejj.onfm, Yy,, n.
Chemnitz, his harmony recsmmended, \. I3,n. his remark about
three things that oljlruSl fal^jatior/j iv,332, n.
•*' Chili jen of this ijjorld <^mfer than the children of light,'''' that
exprejfon explained, iv, 63, 78, Childye.-^ of God exercifed nx)ith
ajfiiSio7is in this nxorld,\. 254
Chrift, his call to hea^jy laden jmners to come to him, 1.7. the hea<vy'
laden only come^ i. 2. the great benefits by co'ningto him, i. 8, 38.
his yoke eafy and his burden light, i. 32. by coming to him nxie are
delinjered from our loji fate in AdRra, iv. ^i^l. rebukes for unbe-
lief, but does not nxithdra-vj his helping ha?id, i. 264. Jlronger than
thefirong man, i, 34.3. an exhortation to belie've on Bifn, i. 359,
ScQ. his cures of bodily difeafes, etfiblems of fpsritual,'\. 369. came
to gi-ve fight to the Ipiritually blind, i, 426. recei<ved by the gen-
tiles, hut rejected by the Jews, ii. 44. 51. his blood a fountain for
fin and uncle annefs, ii, 76, 89. •njuhoe'ver comes to him is made
clean, ii. 90. an exhortation to gii'e up all 'vain dependence and
to apply to hiyn for falvation,\\. 156. the great advantages of
applying to hi?n, ii, 176, ly^. fins and lufis mufi he forfaken dy
thofe nvho come to him,\\. 179. the ivifdom and bleffednefs of j.p-
^lyingto hi/n,u. 221, Sec. the prefer-ver and nourijher of fpiritual
life, li. 302. the great prophet and king of his church, ii. 309.
tvill 7iot cafi Q'ut them that come to him, iii. 58, he came to foiv
the feed of the go fpel, iii. 114. the pearl of great price, m. 165.
the cxcelle-nciss of his --wifdcm, iii. i68, icz., jifiifici by the free
grace of God in C\ixi^, iii. 377. a full facri fee and atonement
/'n- fin, ibid, his njjonderful lo've in his death and fuferings, ii.
56. the great houf:>older, iii. 248. fends labourers into his <vine .
yard,i\-y\d. his great lo've to fallen man^ iv. ^.tj^
ChriHians, their bodies the temple of God, ii. 3^2. fould be refined
&nd purified, ii. 338. are to die to fin and crucify their lufis, .1.
33^3
H h 4 Chryfoftom^
INDEX.
Chryfollom, St. his remark about coming to Chrift, i. 8, his homily
upon the parable of the pharifee and publican, iii. 363
Church of chrift compared lo af/^ip in forms and tempefs, i. 276,
277. perfecutedby the ivorld, i. 277. examples of this from Cain
io the prefent day, i. 278, &-C. not 'toholly incorrupt in this
nvorld, iii. 119. of God, compared in fcripture to a <vineyard, iv.
1 76. the great duty of fruitfulnefs in it, iv 212. Chrilt'jy^^w-
lefs coat an emblem of her unity J ii. 161. his prefence <with his
church in all ages, ii. 1 66
CXtrgy, f>ould be ivholly zealous and aSii'-ve, iv. 187. njenality and
corruption to be lanmited, iv. 188. the bad effcds of thefe' e^jils,
iv. 188, 191
Come to me, ChriftV in^vitation, 1,13. the great bleffednefs ofthofe
that come to Chrift, i. 21, 27. «« exhortation to come to Chrift,
Commg to ChnU e^ui'va/ent to belienjing, i. 14,11. iv. 323. the
necejfity of coming, i. 15
Covetoufnefs, its e'vil and tendency, iv. 7. a caution againjl it,
ibid, the root of all e'vil, ibid, examples of its fad effeBs, ibid.
exclu'i'es from the kingdom of hea^ven^ iv. 9, an a^uoakening para*
hie againji this e<vil, iv. n.
QoiiViidion, marks of thofe con'verted, n. izg •
Convidion of fin, neceffary to prof ting by the 'vjord, iii. 58, 359. a
point of great importance, iii . 376
Corruption of nature, ajerfe of it neceffary to our fe eking a Saviour^
ii. 205
Cynl, St his remrrk about fpiritual kprofy, i, 75. n. compares the
church to ajhipfu 280, n.
B.
DEAD in {"m, the ^a:ay of deli'-uerance from this fpiritual death ^
, ,iv. 544,545
^eai and duiiib man, his miraculous cure,i. 7,yc, &:c. his cure
^onfdered /piritualJy, i. 388. man in his natural fate fpiritually
deaf and dumb, ibid.
Death, Hjjherein it conffs, ii. 141. the beliei-ers death, ii. 485,
conjolations againf the fears of death, ii. 485
T>Qh.oxs,finners fo called, ui. 206. Jhould apply to him <voho hath
paid the debts of true belie'vers, iii. 207, 208. under great ohli^
gations toforgi've one another, iii. 2 o^j.
Ceifts, their njanity and folly in rejecting a Sa'viour, i. 100, lOI
Demoniac, the hifory of the 7nan difpof/cfed by Chrift, i. 292. fierce
and mifer able, \. 30O, &;c. the iinpro'vement of his cure an exam-
ple tous,\. 355
Demoniacs, ri.any at Q\iX\^ s comings \, 301. njohy they nvere fuf-
fered^ ibid
Dependanc^
INDEX.
Dependance and refi^natlon, a happy difpofition of mtnd^ ii. 275^
Devil, his enmity to human nature^ \, 310, his malice and tyranny
ibid, his poijuer o<ver thofe that nMallcw in their lujisj i. 3 4. 1,
his fchemes to ajfault thoje ijoho forjake his kingdom y iv. 377
Devils, the legion fubmit to Chrill, i. 3^30, gi've tejiimony to
ChrilVs dfoinity and po^er, i. 331, the man pojpjfed called a
legion y i. 295
Devotion, a remark about praying day and nighty iii. 310
A£UT£, explained, i. I 3, and n.
Difeafes, natural in the gofpel, emblematical of fpiritualy i. 12,
Diverfions and amufements, their dangerous confequencesy lii. 49
Divine inilitutions, their ^virtue and efficacy, ii. 424
Doddridge, Dr. his rejtiark about the centurieiis hijioryy i. 119, n."
07ie about fpiritual death y ii. 504
Douname, his fpiritual <warfarc quoted, iv. 251, 252
Drunhard, his great defor^nity, i. 319
Drufius, a remark of his, i, 171
E.
EASY, Chrlft's yoke eafy, i. 32
Elder brother, offended at the reception of the prodigal, lii.
492, the meaning of this and remarks upon it y iii. 493, &c.
Enlightened, an exhortation to exa7nine ^whether enlightened or
not, i. 448, &c.
Eternity, finks the 'value of things helo-tVy iv. S7, the great nuifdom
to prepare for it, iv. 88, the rich exhorted to prepare for eternity^
iv. 140, the poor alfo exhorted, ibid.
Evil, three queftions about //, iii. 1 06, 'whence it arofe in the nvorld,
and in the churchy iii. 1 09, many extra<vagancies about this point,
jii. no, &c, brought into the nvorld and church by Satan, iii.
113, 119, 121, 128, 131. Why fuffered to continue, iii. 1 3 2,
*33> I43> '44j the dreadful iffue of fin a7td e'vily iii. 148
Example, good, of great infiuetice, and bad mofi contagious, ii.
528
Extremity, generally our Lord's tiine of mercy, ii. 262
"^A-ITVl, founded in humility, i. 128, n. built upon the ^vord
; and promife of God, i. 135, to be earneji for an i?2creafe of
it, i. 138, ahvays attended njjith real holinefs, i. 1 39, and
nvorks i?tfcparable, i. 4 1 1, iv. 366, great of the centurion, i.
137, 138, rooted in the heart, \. /[i 2,, attended <with good fruits,
\, 414, the do^rine of the articles of the church, i. 421, a mean
fifjpiritual and eternel fahation, ii, 1 63. Cometh b^ hearing,
ii. 164,
INDEX.
ii. 164, an exhortation ta apply to C\\y\^ by faith, ii, 171, i?^»
•what necejfary to a right fonji7tg faith, ii. 240, its grounds to
he fearched intOy ii. 456, are to confefs our faith txihen called to
ity ii. 452, nKiithout kno-Mledge faith ii abfurd, ii, 455
l^'aithful Canaaaite, thehifloryof citrlng her daughter, ii. 194, her
importunity to Chrift/or mercy, ii.- 206, her petition confidered,
ii. 207, her confejfon of faith, ii. 212, &c. implot^s free grace
and mercy, ii. 213, an example i^z <vjhat 7yiamier to apply for re^
lief, ii. 215, fuppofed to he a figure of the Gentiles, ii. 226, her
faith andperfenjerance under great difcouragements^ ii, 228, &c.
that exprefjion to her. *' // is not meet to take the children s
** bread and to caji it to dogs,'''' ii. 236, the commendation of
her faith, ii. 239, its fruits and effeSfs, ii. 243
J^all, the darknefs of the under fanding one of the firji effeSs of the
fall, ii. 414) of man, brought mifery and death into the nvorld,
ii. 140, &C, the re7nedyof the e^vils of our fallen nature only by
Jefus Chrift, ii 145
Fearfulnefs, the difciples rebuhd for that <weaknefs,i. 261. " Why
*' are ye fearful,'"'' that exprejjion explained, ibid.
Fig-tree, literal hijlory of the miracle, li. 3.-,o, cbjeSlions remo-ved,
ii. 354, &e. an emblem of the o'verthro-xv of the fe~ojs, ii. 359?
the exalt cofnpletion of n.vhat nxjas prefigured, ii. 359> &C. in-
• firuBions from this miracle, ii. 367
?irft, " 'J he laft fhall be firji, and the fi>-Ji laft^' thefe ^Jords ex-
plained, iii. 228, 229
Flelli, "what is meant by the ih'rdgs of the fl'fb, iv. 249, 250,
marh of them that li-js after the fiefh, ibid.
jForgivenefs, our obligations toforginjc others, iii. 20i, the nature
and extent of this duty, iii. 2og, this taken from that of God's
forgi'venefs, iii. 211, 214, the necejfiiy of forgi'ving one another,,
iii. 214, &c. mofi'ves to forgi<venefs, iii. 223
Formality, the danger of it, ii, 187, odious in the fight of God,
ii. 371
Fornication, a defiling fi.n, ii. 34
JFree will, its fiate before and fine e the fall 'very difi'crent, iii.
90,91,11,
J^'riends, ive ought to be concerned for their 'v^ants and necejjitics,
ii. 41
GA D ARA, deflroycd hy the Romans, i- 355
Gadarenes, in fear at the de-vils entring into the f=vjine, \.
■zc)'], the difpnffeffed 7nan s beha'viour different from theirs, i.
• 298, 347
Gentiles, the rnyfiery of th:ir calling, \. 14-0, ii- 44, the prophecies
about it in the Old-fefiament, \ 142 ii. 44
Glory,
INDEX.
Glory, " He manlfcfud forth his Glory^'' nuhat meant by that eX"
prejnon^ ii. 22
Good Samaritan, that parable expiai7ied, iv. 4'9> conjidercd in a
fpiritual J'sn/ey iv. 420, 423, nxshat tp.eant by the njoine and oil,
iv. 429, tl^e parable impro^jed fpii-itually, iv. 448, 460
Gofpel, hindrances from embracing it, i;i. 20, the blrjjings of if,
come by faith, ili. 2^, the hearing it of great i?nportanre, \\\^
26, the good feed of it fonvn by Chriil, iii. i [ 5, corrupted by
the enmity of the de^vil^ ibid, its fcheme to hide pride from man,
iii. 255, 25.1, and to debafe him fro7n the fight of God, ibid.
represented by a marriage fcaf , iv. 32 z, intuit afion to this feaji,
iv. 323, its great defign, iv. 153
Grace, the great change it makes in afw/icr^ ii. 437, its -jjork gra-
dually carried on, iii. 87, does not exclude man s endea-jours, iii.
c; O , unassailable nvithout grace, ibid.
Graces, militant, to be exercifed in this nvorld, iii. 144
Gregory, his expofulation on the parable cf the talents, ii. 265,11.
H.
HALES, judge his ivife faying about things allc^ived, iv.
^328,329
^iall, Bilhop, his remark about the impiety of th- army, i. 147, 14?,
n. his ohfer^vation about the de^oi Is praying to Chrill, i. 333, /^/x
paraphrafe of the barren fig-tree, ii. 358, 3:^9
Hardnefs of heart, our Lord grienjedfor the Fharifees on that ac-
count, i. 458
Hearers by the way fide, dcfcribed, iii. 1 2, &c. their danger and
duty, iii. 16, their inattention and careleffnef^ iii. 36, foJiy-
grouftd, defcribed, iii. 17, their danger and duty, iii. 20, 22,.
thorny, choked nxiith cares and riches, d.\(cr?hed, iii. 40, their
danger and duty, iii. 40, &c. receiving the feed on good ground,
dejcribed, iii. 51, &c. their under ftajidings cpened to difcern fpiri-
tual things, iii. ^^, bring forth friat, iu. 52
Hearing the word, a delight in it a 7nark of grace, i. 391
Heart, fra^ned and changed by God as he pleafes, iii. 29
Heaven, its happinefs e^verlafirg, iv- 126
Heavy-laden {infers, imnt^.l io co7ne toQ\\x\^, defribed, i. 6, 17,
19, none but fuch cofne to Chriil, i. 40
Hell, its torments enjerlading, iv. 26, hoix: anvful and dreadful, iv.
129, 130
Keielies aud feels, yfi'O'/ <3r//^ in the church, iii. 116, many foixm
in this day, iii. 117, ivhy fuffe^ed fo be in the church, iii. 142
Heminge.s, his remark on Chs\^\ miracles, i. 369, n.
Heiychius, his obfer--jation on the defiling nature of fin, i. 73? n.
Horace, a remark of his, i. 10
Human
INDEX.
Human nature, nx^holly corrupt fince thefall^ iii, 123, its fpiritual
incapacity y i. 388, n. its blindnefs, ii. 380, Chrift the refiorer
of Jight to it, ibid.
Humility, therein it conftfis, i. 123, 124, the hejl chriflians emer
moji humble, i. 12^, feujible of its onvn unnjoorthinefs, i. 126,
a difpojition of mind for recei^oing the blefftngs of the go/pel, ibid.
its a-miablenefs and irnportance^ iv. 384, ^85, ?nQti'ves to humi"
iity-, iv. 409, 410.
J-
JACOB, his nvrejiling njoith God in prayer, iii, 314.
Jairus, his fuppliaJion to Chrill for his daughter, ii. 1 34, an
emble?n of the fe-ivif? church, ii. 173
Idle, *' Why ft and ye all the day idle f n.^h at meant by that ex^
prefton, iii. 237, 239
Jerufalem, the famine and great calamities there <vohen hefieged by
litus, ii. 364, 365, inJiruSiions from its aivful deftruSiion, ii,
367, &c. the great fins of the people, ii. 378, Ne^<:, adefcrip-
tion ofheat'en or of that holy city, iii. 151, &c. its internal glo-
ries, iii. I !J5' ^^^ inhabitants have the prefence o/' God atid are
eternally bleffed, iii. 156, fin and forronxj e'ver done anjuay there,
iii. 157
*' Jefus, thou fon of David, ha've mercy on me,'''' lohat Ttieant by
that exprcffion, i. 404
Jews and Gentiles, reprefented in the parable of the I'ineyardy iii.
280
Jews, their iniquity and ingratitude in ^ rejecting and crucifying
Chrift, iv. 200, 213, their aivful punifh-ment for their great
fins, iv. 208, 339
Infirm man, at the pool of Bethefda, his infr?fiity of long conti-
?iuance, ii. 84
** Inviting Jefus to the wedding," remarks on that expreffion, ii.
Juftification, Q\\x\%. the only meritorious caufe of , i. 416
Jofephus, his account of the great fins of the Jeivs, iv. 208, and
of the defiruciion of ^txxiiAtm, ibid.
K.
KINGDOM of heaven, n}:hat meant by it in the parable
of the marriage flipper, iv. 320, 322, the g'fpel church milt'
tant on earthy iv. 320, triumphant in heaven ^ ib;d.
L.
I N D E X;
L
LAbourers, /;/ the vineyard ^ their duty ^ iii. 236, 243^ the n^
n,vard gi^en to them, iii. 260, &:c.
Law, 'worketh<vjrath,\\. 148. denounces a cur fe upon the finnerySh'.
its extent and fpirituality, 'in. 59, 332. no man Jince the fall can
come up to ity iii. 344. denounceth a curfe on its tranfgrejforsy iii.
345. hence the necejjity c/'Chrilfj righteoufnefsy iii. 346
Laws, Mr. a re?nark on his <zi;riti?igs, i. 136, n.
Lawyer, his ([uepons to Chrift, iv. 415, 418
Lazarus, his refnrre£lion an illujirious miracle, \\, 461. a proof oj
Ciirift'i di'vinity andmijjton, ii. 462. many adnjantages from this
mirachy ii. 464. the preparations to it. ii. 465. he is beloved hy
Jefus, ii. 467. yet not exempted from affliaions, ii. 469. his being
raifed a proof and emblem of refiirredi&n, ii. 520, 537. in
Lazarus is an etnblem offpiritual death and fpiritual refurreSiion,
ii. 539, 542. in him a ^oie^w of human nature in its fallen ft ate ^
ii. 552. the fpiritual impronjement of this miracle, u. ^/i^T^, Sec.
m and Dives, that parable explained, Iv. q^. Sec. Lazarus V
diftreffcd condition vpon earth, iv. i o i . his piety in his afiided
condition, iv. 1 04. his hapfinefs in a future fate, iv. loc
Legion, the literal hiftory of the man difpofjejjed, i. 291, &c. thi
fpiritual improve metit of it, i. 316, &c.
Legion, Roman, hoiv many, i. 304 *
Leigh, quoted, i. 13
Leper, excluded from the camp of l(v2ic\, i, 71. his miferable cafe^
ibid, his petition to Ch.n{\, i. 53, 83. believed ChriU'spo'u.^er,
i. 86. ChriftV direclions to the leper after his cure,'\. 93. tha
fprinkli7ig of him a type of being cleanfedby Chrift'j blood, i. J J, Sec,
Leprofy, theivorft of all difeafes , i. 65. reprefents fin as the ^orfi
of all evils, ih\d. its contagious nature, i. 67, 69. its nature^
cure, and fpiritual defignation, i 58. very noifom, i. 66. the
dreadfid confequence of eternal death to thofe u?ider the leprofy of
fin, i. 98. thisfhenvs the value ofaphyfician, ibid, a happinefs
to he convinced of the leprofy of fin, i. 102. happijtefs of bein^
cured of fpiritual leprofy, i. 1O5. thofe cured under great obliga"
tions tohoUnefs, i. 107
Light, " lam the light of the v:orld^^ confidered, ii. 399, its pro*
perties in natural and fpiritual things, ii. 403,^0.
Loaves tf/7^Fifhes, the only miracle recorded by all the four evan-
gclifts,n. 251. the preparatives to this miracle, ii. 254.. place
and time of it magnify its greatnrfs, ii. 261. an exhortation to
apply to Chrift the bread cf life, ii. 277. ble/fed by Chrift, ii.
282. different opinions about their increafe, ii. 283. kffons to be
learned from gathering up the fragments, \\ 298. the myftical
fenfe of the fathers thereon, ii. 303. the fragments an evidence of
thi miracle, ii. 298
Loft
I N D E X.
l^oikShze'^f that parable explained. III. "^?j-7. See ShcQJi.
Love, a great Chriftian duty, iv. 255, -56^ ^07
X.ove&.y.'-'^ he n.vhom thou kajeji,''^ the beauty and fores cf that ex-
prejjion, ii. 467
Lufts ^W Appetites, the indulgence of ihemfinf id and dread fid, \\i\
48'
Luther and the ^tioxvixtxz maintaiyiedjuf if cation by faith, ii. 168
M.
MAcknight, his Harmory commended, iv. 260. his ixplica"
. tion of the- parable cf the talents, ibid, his objer-vation en.
the tvedding-garme-rJ, iv. 353
Magillrates, to feek grace for duly ufng their povjer, in 416, n.
to be good examples f in, /\.iy
Mammon, the fer-vice of God and mammon inconfifent, iii. 43
Man, created holy and happy, i. ^^65. by [in fell fro7n that fate, i.
366. his nature corrupted, i. 366, 399. nonx) a fallen finful
creature, i. 233, 234. an in^u;ard cha-nge necejjary, i. 235, 236,'
2f6y^ e'vidences of tins change, ibid, not able to do any thing me^
ritorious, iv. 405. is an unprofitable fer^uani, iv. 408. in a help-
lefs and polluted condition, w. 430. a njien.v of his natural fate,
iv. 448. his danger in defpifing the truths of the Gofpel, iv. 45 3,
459
Marriage, thefirfi miracle performed by Chrifi at a marriage, ii. i.
that miracle points out the fpiritual marriage betnxnxt Q\in^ and
. his church, li. 2. ctwj/j of di/honouring the marriage fi ate, ii. 32,
the honour and dig?iity of that fate, \i. 32,38. reTnarks upon that
fate, ii. 30, 40
Marriage- Supper, that parable explained^ iv. 3 13, 321, 322. //
refers primarily to the Jews a7id Gentiles, iv. 316. fidl of in^
jlru6iion to the churchy ibid, thofe in^'ited --vjould net come, iv.
317. their <vain excufes,i\\ 326. their a-vful dejiruftion, iv.
339. the poor and the blind incited, iv. 2 ! 8
Mary and Martha, their example to be sop ed, if. 4.72. infiruSliGns
for their mejfage to Jt'fus, ii, 474. their faith covfidcrcd, ii. 4Q3.
&c. compafficn fhe^jjn them ^' Chrilt, ii. 526. Martha reproved
for her unbelief, ii. 532
Meals, craiitng a blefflng and giving cf thanks tohspioify remem-
bred., ii. 2Z)2, the impiety of o?nitting this, ii. 2:13
Means c/'Grace, all bound to ufe them, i. 9O, &c. ii. 426. not
proficable <voithout faith, \\. 167, 168
Meeknefs, 'T,vhereinit confjis, i. 27
yi txchznt, fpiritual, feeks the pearl of great price, \\\. 173. " halv-
ing found it jells all he bad and bought it ;" the meaning of that
exprefjion, iii. 180, &c.
Mercies or Judgments melt not tU hear) v:iihQiit the operations of
grace, i. 270
Mcrit^-
I N D E X.
Merit, that docirine njery ahfurd, iv. 387, 396. and contrary eg
Scripture^ iv.3QS
IVjillions 0/' Millions daily fed, a miracle, ii.2S6
Mikon, his allegory t/'Sa'an, Sin ^^'<^ Death, i.67
Miniflers, the Go/pel to he protnoted by them on all occajiojn, ii. 255,
&C. thcfe thai preach the intercjiv,ig fuhjeds of the Go/pel nvill
fnd hearers, ii. 257. no prejudices to be entertained agamjl ^ni-m
7iijlers of the 'word, iii. 2 . . their duty as meffengers of Jefu»
Chrift, iv. 440, 458. tho' faithful, not airways fuccefsfulf\\\. 74,.
their prea-hing 07ily made effedual by the Holy spirit, iii. 82
Miracles, the dearfing of the leper, i. 49. the dealing the centu-
rion s fern) ant, i . 1 1 . the paralytic cured, i. 155. the ivido'^vs
fon of Nain refiored to life, i. 21c. the nKind and fea rebuked^
i. 251. the man difpoff([[ed of the legion, i. 291. the deaf and
dumb man cured, i. 365. '^2xiv^Q\x%recei'ving his fight, i. 398.
the mans n.vithered hand refiored, i. 4^3. '^ater turned into w/^tf
at the marriage of Q2Xi2L in G^A\tQ,\\. i. the man cured at the
/ioo/<9/'Bethefda, ii. 68. the ivomans fins forgi-ven, ivho is a
ihankfi I penitent, ii. 97, the iisoman luth the bloody iffue healed,
ii. 133. //^(? Syroplienician tomans daughter cured, ii, 193.
of feeding the tnultitude ^jjith a fe-ixj loa^jes and fijhes,!!. 251.
en the buyers and fellers drinjen out of the temple, ii, 3 1 7. on the
barren fig-tree, ii. 3^.8. the man born blind, his eyes opened, ii,
: 384. Lazarus r^y/i"^, ii. 461. a remark on the warious forts of
Chrift'j, i. 2^3, n. njuhy forbid to be puhlijhed, i. 384. 'very
fir iking, i. 215, out<v:ard, point outfpiritualdeli'verances, ibid.
Mifcry, human, fin the caufe and origin of it, \\, 139. the remedy
only by]z{\x% (Stix\2i,\\. 145. the manner of applying this re-
medy, ii. T 60
Moniia, her confiant prayers for her fon AM^m,i. 372
Monks, their firange and unrequired fer-vices, iv. 403
Mourners for fin, Jhall be blejfed and comforted, i. 2 1 9
N.
NAIN, nvido'iv of her great affliSion, i. 2 10. the miracle of
her fon being raifed to life by Chrift, i. 2 i 2, &c. infiruc
tions to be lear-nedfrom the miracle, i. 218. her fon s refioration
to lif e fpi ritualized, i. 227, &c.
Natural Evils, the effeds of fin, i. i 87
OFfpring, lo^ve to them a moti've to religion, ii. 291
Oil, an cinhlem of di'vine grace, iv. 226, 2 13. the foolifif
'virgins <vjithout oil in their lamps ^ iv, 228, ^without it cannot
tfUer ifito hsaienfw.zj^^
Omiffion,
INDEX,
Omifllon, not to omit occafions of doing good, i. 45 ^
Ordinances, means offandijication andfahation, ii. 182
P.
PAlfy. the centurion sfer'vant,Jick of the paljy,\. 112. the pal/y
of the foul and that of the body, i. 149. ii. 205, 206. the
Gofpel method of a cure, i. 149, &c.
Paralytic, his hijhry in the three E'vangelijls, \. 156, &c. is let
donjjn from the houfe-top before Jefus, i. 158. the zealous cha-
rity of thofe <Tjjho carried him f i. 161. his faith and that of thofa
nvho carried him, i. 1 65
Parables. Ofthefonver, iii. I. of the feed fpringing up ofitfelf m,
71. of the tares, m. 104. of the pearl of great price, \\\. 162.
of the unmerciful fer^ant, iii. 196. of the labourers in the njine-
yard, iii. 226. of the importunate nxiidonx,\\\. 283. of the pha-
rifee and publican, iii. 323. ofthelofijheep, iii. 382. of the pro-
digal f on, iii. 426. of the rich fool, iv. I . cf the unjuji jle^.^jard,
iii. 58. oftherichmanand\j,d.Z2Lryis/w.C)0. ofthetuoofons,\Y.
143. of the 'vineyard, iv. 169. of the ten 'virgins, iv. 21?,, of
the talents, iv. 2^%. of the marriage f upper, iv. t^I'X,, of the un-
prof table fer<vant, iv. '^^j\.. ^/>6^^WSamaritan, iv. 414. an
engaging <voay of inftrudion, iv. 30
Parents, to be concerned for the fpiritual ^welfare of their children^
ii. 245, 246
Parnel, his poem about the affiiSiions of a hermit, i. 2 2 5,n.
Pallors, the many evils of not having holy men in that ofice, iv. 187
Peace, be ftill, <what meant by that exprejfion, i. 208. of con-
fcience, an internal proof of con^verfion, ii. 120. 'vJmt meatit by
that peace, ii.123
Pearl of great Price, that parable confidered, iii. 162. the excel-
lency of that pearl, iii. 172. the duty of fe eking this pearl, \\i,
173. to be fought in all the means of grace, '\\\. 178. general ob-
ferojations on this parable, iii. 384, &c.
Penitens, his cafe, iv. 41;. his dying f pee ch to his frieJids, iii. 46, &c.
laments his car elefs life , iii. 53. refe6lio7n on this ajfeding cafe.
Penitent, the marks of a true one, iii. 48S, 489
Perfeverance in Prayer, necejfary, ii. 237
Pharifee, 0^ ended at the wooman^' anointing our Lord'' sjeet, \\. 104
Pharifee and Publican, that parable explained, iii. 325. the Pha-
rifee's errors, iii. 331. perfuaded of the dignity of his nature, iii,
356. ignorant cf his iv ant cf a Redeemer, \\\> 1^:^%. an applica-
tion to thofe that go net fo far as the Pharifee, iii. 365. and to
thofe nvho go no farther, iii. 369, and to thofe Hfjho are truly
humbled as the Publican^ iii. 374
5* Pleafures of this life ^ ivhat meant by that exprefion, iii. 4^, u.
Prayer,
INDEX.
Prayer, affliaion and danger a time of praying, i. 257. nvhat dif
poJitionofmindneceJ[ary,\\\. 284. ^vh at meant by '' Praying al -
w^j7,"iii. 292, &c. theneceljttyofcovjlant prayer, \\\. 298,<S:c.
motives to prayer, in. 301. faith htccjfary in pr. yer,\n. 313
Pool e/'Bethefda, a figure of human nature, ii. 79, //^^ r»r^ o/zi'^
infirm man a figure of regeneration, ibid. //^^ propriety and pur^
pofe of that miraculous cure, ii. 83. fpiritual remarks, ii. 87, &C.
Poverty^ grace necejjary to fupport under its extremities, iv. 125
Vo\wtv of KQ\\g\on, greatly lofi in this age, ii.3-7
VriA^y nvherein it confifis,n\.'i,(i^. hateful to God, ibid, nvhence
a proud fpirit arifes^ lii. 372
Prodigal Son, that parable explained, u\. ^2Q. three expofitlcns of
it, iii. 4H. 435* 438- ^'^^ ^'f^ ofafinner there prefented, iii.43q.
i'/V deplorable condition, iii. 44^, 447- ^^" ^'^^'^^"^.^ ^-^ Z'/w/^' ijl'
448. his confejfion and humiliation, \\\. ^S^. his repentance, in;
459. his father s bonxels and ccmpqffion to him, iii. 462. he runs
to 7neet him and kiffes him, ibid, the prodigal left his fins and
turned to God, iii. 479. brought into a fate of grace andfaiwur,
iii. 481. ^xjhat meant by the beft robe put upon him, iii. 4^2.^
njohat by the ring on his hand, iii. 484. and by Jhocs on his f^ef, iii.
486. the joy upon his returning, m 489. his elder crother of^
fended, iii . 49 2 . the condefcending anfwer to hifr,^ ibid .
Prodigality, the fia^uery and mifery of a prodigal life, iu. 464, &c.
Profeflbrs, hypocritical, lefs likely U embrace the Gofpel than open
finners, iv. 153
Providence, thofe in thSnuay of duty under its protertlon^ ii. 482
Publican ^«^ Pharifee, that parable explained, iii. 359. the pub ^
lican s humility andfelf-abafement, ibid, con^vinced of his being a
fmner, and pleads for 7nercy\ iii. 3^0. his prayer explained, iii,
361. a partaker of mercy, iii. 362
Q.
OUefnelle, remarks of his about pfayef^t i. 407^ n. ChrlllV ml"
rack at the marriage (7/Cana, ii. 53> "^ the pool of Be-
thefda^ii. 82, n. the faith of the nuoman cnredofthe bloody
ijue,n, i6y,n. the loa<ves andfifiyesf\\. 307, n. the feed of thi
nvord, iii. 77, n. fearing nothing but God, iii. 159, n. Chrift
andhisjheepy iii. 406, n. the impronjements of talents, iv. a8o, n^
Queftions, ^whether aperfon has fpiritual life, ii. 5 1 5
REbuking of Sin in cur Neighbour, commanded in Script urti
iii . 126. its great advantages, iii. 125
Redemption, an inefiimahle gift, iv. 400, calls for the greatefi
gratitude, love and gbedience, iv, 400
Vol, IV. I i Reformatian,
INDEX.
Reformation, to begin at the chirck of God, \\. 524. the necejjtty of
it, ii. 329. of public and pr-ii'ate reforniaticn, iii. 12c
Regenerate, theirnc^iv 'vieivs ofjy.rltualthhigs, i. 443
Regeneration, evidences ofit,\. 391
Remiffion, neither ivas nor can he nxithout Jhedding cf blood, iii-. 36
Renewed Chriftian, delivered fro7n the pon,ver and fervitude of fin,
i. 467. exemplary in all duties to God and man, i. 4I0, &c. the
^ill of God the rule, and his glory the end of his actions, i. 473.
lives not in the neglect of duty or in the pradice offn, i- ^JZ
Repent ^«</ believe, the language of the Go/pel, iv. 323
Repentance, vjhat necejfary to it, ii. 123. of the prodigal fon con-
fdered, iii. 459. the neceffity of true repentance and coming to God
thro'' a mediator, iii. 480. the certain conjeqiicnces cfit, iii. 487.
theeffedsofit, iii. 488
R-efignation, to the ^vi II of God, its advantages, ii. 426, &c.
Refl, promifed to them voho come /o Chrift, i. 30, 36
Refurreflion, from the death of fin to hcUneJs, i. 237. the necejjity
offiich a change,! 238, &c. the happinefs cf this change, i, 242.
from the dead, M2.n\\d!sfull perfuafion of th':s, ii. 497. *' / am
the refurredion and the life,'' thefe vjords explained, ii. 498, &c.
Revelation, the danger of de/pifing it, iv. 135. to be greatly valued
and improved, iv. 137. our great v:ifdom to Jubmit to it, iv. 348
Righteoafnefs ©/"Chrift, the only v.-ay ofjujlification, iii. 345, 346
Rich, tovcards God, io examine vuhetherfo or not, iv. 24, &c. eX"
korted to thankfulnefs and good <v:orks, iv..2 5
Riches, ought not to gain our hearts, iii. 45. nor he trufedin, iii.
46,51. but he v)ell improved, m. 64. happinefs not found in
them, iv. 36, 37. brirgnevo cares and ncvo dcfires, iv. 38. can*
fiot give peace of mind, iv. 37. fometimes do not re?7rGve <want, iv,
39. cannot fecure frotn a troubled corfiience or bodily pain, iv. 40.
nd^give domejiic peace, ibid, nor happinefs in the life to come, iv.
42. vjhen duly improved no hindrance to the fours eternal hap'
pinefs, iv. I lO
Rich Fool, the parable explained, iv. 3, 6. prefers the things of
time to thofe of eternity, vj. df. his cares and concerns, \\. 15. his
carnal refolutions,\\\. 19. his <i-ievjs difappointed, iv. 20. his
foul required of him y iv. 21. miferabk for ever, iv. 22. a pi dure
of the folly of rich men, iv. 23
Rich Man and Lazarus, the parable explained-, iv. 94, kz. the
different conditions of the rich cind poor man upon earth, iv. 99.
their different conditions in a future fate, \v. 104. the vievj of
the parable J iw. 120. the rich m.an fared fumptuoify every day,
3V. 100. asfoonasdeadvoasinhell,is- 106. cr/>j /o Abraham
in his t9rmentsy iv. 116, concerned about the fouls of his relations ,
iv. I 3 1
Ring, vohat meant by the ring put on the returning prodigal's hand,
ijj. 484
Robe,
INDEX.
Robe, ivhat meant hy the lejl rohe, iii. 482
Romances, taking delight infuch books a Jtgn of not being a child of
God, i. 393
S.
SAbbath, the^on of manLord of thefahbath,\. \^^, an emblem
and pledge of an e'verlaJHng reji in heaven, ibid, the happi-
tiefs ofthofe that keep it, ibid.
Sailors, an exhortation to Britiih/ailorsy i. 267, n.
Salvation, formal prof fors, their hopes ^without foundation ^ ii, i 54.
the order arj fpps of it pointed out, ii. 458. of grace y not of
nx)orks,\\\ 232. iv. 39^,399. yet good wcorks necejfary, '\h\d,
Sandlification, the Holy Spirit the onlyfandifer, iv. 244
S^ - '^ ." G tod Samaritan.
' '^ . '21. called an enefny and
'■•'r, iii. 122. does not
moltj. vpeny-^ ^ - -*j to cppofe the
fujork of God in toej ' ^ ^^^„
Jleepjii']. 124. his tyranny L
Seed, the reafon nnhy the 'vjord is fo cau ' ', ..^
rjohence it hath this increafeng nature, iii. 80. /y& .
maturity, iii. 8^. the cojfequence of its being fruitfu.,
this applied to the eafe and comfort of 'weak belie-vers, iii. 94
Seeking ^»^llriving, necejfary to fakoation, iii. 33
Self- Examination «/z^ Prayer, necefary duties, iii. 376
SenfibcObjedts, their hindrance to fpirltual fight, \. g
Senfual Pleafiires, jiing as aferpent and bite as an adder, ii. 43
Sepulchres, Jewilh, without the city, i. 213
Servant, the marks of a faithful o-ne , iv. I'l. hjs ackno-xvledgmeni
of God'' s propriety in him, IV. 2 J '!^. his impro^vej.ientofhis ialentj,
iv. 275. his readimfs to ginje up his account, iv. 278 his perfe've-
rance, w, 2^^. the happinefs of the faithful Jernja}if,'w. lo^-. a
Jlothful fernjant,vf. 2'ii^. negkils to improHje his talents f\w. 289.
his hard thou^rhts of the jnajier of the talents, iv. 293, <S:c. his falfe
confidence of approbation, i v. 300. compared njoith one that is faith-
ful, iv. 304. the puniJJ:me7it of 07ie that isfiothful, 'w. 309
Siloam, the blind man commanded to go and ivajh in that fouiitciin,
ii . 4 1 .- ; . he nvent and ivafhed, and came feeing, ii . 12 ",
Sheep, the parable of the lofifioeep, iii. 382. e-i'ery beh ever one of
ChriilVy^^^/, iii. 404. they kyionv him, iii. 407. their iianfs
Jhall be fupplied, iii. 420. their obligations to la^oe the good Shep>^
herd, iii, 414. his offedionfor thefioeep, iii. 41 ^
Shepherd, Chrift the great Shepherd, iij. 393. his great lo=t)e to
his fj^eep, iii. 397. laid do -jjn his life for them, iii. 3^9. by his
poiver prefer zes and protefts them, iii. 400. their many pritd-
leges,\\S. /^OT,. no door to fal'vationbut by this good Shepherd, ni,
4 1 4. his affeftionfor thejhtep, iii. 4 ; 5
1 i 2 Shepherd?,
INDEX.
Sfiepherds, the marks of good Ji^epherds or pajiors, iii. 41 1, n. are
to learn their duty from Chrill's exampky iii. 417
Sicknefs, " This ficknefs is -i ot unto death, but for the glory oj"
'* God," that exprejjion explained, ii. 479
jSin, the greatef e-vil, !• 23, 24, 65, iv..i56, if not fanned from
fpiriiual death here^ cav::r.t he fwved from eternal death hereafter,
i. 23, 24, 231, /'^z, original^ tna'ny e-vidences of it, i. 61, &c.
its flthy and defiling nature, i. 67, 68, 69, 80, its enjil and
dreadful co^fcqucnces, i. 23, 441, the leprcfy of the foul, i, ?>!^^
of a 'very contagious ?7aturef i. 68, continued in, excludes front
hea-veny i. 71, its iniicing nature, ii. 42, its hitter confeque7ices^
ii. 42, 43, the neceffity of grace to <v:atch againfl it, ii. 97, the
great happinefs of being deli^vered from the s.uilt an^*'^^-''r of
(lu, ii. 188, 'vjho are deli^""
^ the dangerous fate
fin and piupf^ ue death of ttji.
fo'd " i, gra<ve of the fouly ii, ibid,
a tn the nation, i, 81
e^wn in the parable of the prodigal fon, iii,
. cM led mad, iii. 448, the piSIure rf a penite-,zt fin-
1.1. 460, the ad'va?ttages of the ftnner'' s returning to God, iii.
^08, &c. their 7nifery ana fla<v cry to the de<vi!y i. 3 1 4, the abo-
minaticnii of grofs finnerSy i. 317, compared to fnjoine and un^
clean beafs, i. 341, groaning under the burden of fin y to apply to
'the Sat'ioury ii. iqi, de-ctfe many njjays <vjithoiU apply i72g to
Chrift, ii. 153, God's long-fuffering of the-m, iii. 145, all
<^i:ant pardon and jifiification, iii, 328, 329, exhorted to covfi-
der the fates cf Dives and Lzza.ruSy iv. 133, none to defpair^
iv. 162, 285, &c, ivftwnces of great fnners being fa^ued, iv,
162, honjo admitted into a fate of pardon and grace, iv. 37 1 ^
exhorted to accept of the grace in the gofpei\ iv, 372, the itn-
pediments of finners fah.atioti remo'^ed, iv. 374, muf be fan£ii~
fed as IV ell as juftifed, iv. 375, 376, their fal<vation only by
the free grace 0/' God in Chrili, iv. 325, are to accept the in-
^vitation in the gefpel, ibid, their <vain a'nd fri<vilous excufes, iv,
326, the dreadful confequences in reje&ing it y iv. 340, the main
impediments to accepting iv. 342, ho^u admitted into a fat(.
of pardon and grace y iv. 371 the impidiments of fal'vation
revuj^edy iv. 374, maifi he fanStifed as ivell as jufiifed, iv*
3 7 5 > 376, mul} for fake all their fins and lujls, i v . 378.
'SAumh^Y, fpiritualy the efvils of it , iii. 126, to be guarded againfi,
iii. 127
Smallbrook, Bp. his rmark about the de-vils entring into th&
fnvine, i. 343, n.
Soidiey, in this if and, once efeemed a facred thingy i, iJ^y fuccefs
net te he ejcpeiled fram txickid foldiir;, i. 147
Son,"
INDEX,
** Son, be of good cheer, thy Sins *ire forgiven thee,'* mjhai
mca7it hy that exprcjjion^ i. 171
Sov\, its coficerns of the grcatpft if/ipcrtance, i. 244. it falvation i9
be earnejlly fought after^ ibid.
Sower, an alarming parahley iii. 34. the njarious parts of if covji-
deredy iii, 12, 17, 40. 51
Spirit, to pray much for the gift of the fpirity iii. 1 00. iv. 245, 246.,
the only <worker of grace, \v 24^. the 7ni fejy of them that haie
not the fpirit, i v. 253. nx'hat meant by the things of the fpirity iv.
249, 2 s O, ho^jo to knon-v if nxse li'^je afttr the fpirity ibid.
Spiritual life, a// earnefl of eternal life, \\. 514. quefions about
halving this fpiritual life, ii. 515, things, only feen by the eye of
faith, i. 9. ffialadiesy many n.vith us f nee the fall, i. > 2. to n-vait
yi?;* Chrill /« his ordinances to cure them, ii. 92. dftafes, chiefy
came to cure thefe, i. 216. blefjings, to apply to Chrift for them, u
184
StSLtes, three frts of, njoherein men forget God, iv. 333, 334
Steward, unjuft, that par able explained, iv. 58, &c. the defign of if,
iv. 64, 65. this parable mifunderfood, iv. 66, his proceedings a7id
care for this lifey iv. 62, 66.
Stewards, all are flenx^ards of the talenis inir?<fed nx:ith them, iv. 70,
^re to gi<ve an account of their fenxardfhip^ iv. 72. moti<^oes to
\. '\ithfulnefs, iv. 80. and to prepare for giving an account ^iv, 89
wjperiors, their great obligations to be exanplary, i. 81,82
Supererogation, works of, an erroneous dc^rine, iv. 588
Swearing, the e'vil and deformity of that fn, i. 71, 72, 322
Sv/ine, the de'vils permitted to enter into them, i. 296, 338
T
TALENTS, the parable explained, iv. 258, &c. the 'vaTue of a
talent, iv. 2^q. themarksofa faithful fern} ant in this pa-
rable,'\v, zji. and of a flothful fernjant, iv. 288, 289. the
great lefjbnsfrofn this parable, iv. 310. and gifts, not to be bu'
ried but impro'vcdyU. 42
Tares, this -par able confide red, iii, 106. it differ s* fro7n that of the
Soever, iii. 106, 107. fo-xvn by Satan and ha've continually gro^ivn
up among the ^vjhent, iii. 114. fufered to continue till the hari'cfi^
iii. 132.
Taylor, Bifhnp, his remark about ffiarriage,u. 34.
Temporal mercies, and fpiritual gifts increqfe by ufng them, ii,
297
Ten Virgins, the parable explained, iv. 218, 23?, 'vchat meant
by their taking their lamps, iv, 223, 225, 2Z%, finje ivife arJ
fve foolijh, iv. 225, they flu?nhered and fptiv. 2ZJ, called to
meet the bridegroom, iv. 228, the door fhut and the foolijh wir*
gins cry. Open to us, iv. 230, 231, the fpiritual improvement
of the parable, iv. 254
Thankful,
INDEX.
Thankful penitent, the literal hipry of her coming to C\in[\ and
anointing him ivith ointment, ii. 98, &c. her great Icve to Chrift,
ii. 103, her many fins forgi^o^n, ii. 103. is /aid by nvriters to
i^ a figure of the Gentile church, ii. 105, her cafe an e<vidcnce
of free grace, ii. 106, fuppofed to he Mary Magdalene, iv.
107, the manner of her con'verfion explained, iv. icc, %ealous to
teflify her obligations to Chrift, iv. 112, '< her faith fa'ved her^''
twhat meant by that exprejjion, ii. 113
Thoughts, a caution againfi finful thoughts, iv. 1 3
** Thy will be done," the defire of e^very chriftian that God's
rw'ill he done, ii. 416
Tongue, the proper exercife of it, a difcovery of real religion i.
394
Torments of hell, remarks upon them, iv. 1 08
Trial, God often pro'ves and tries his people^ ii. 264
Truft in God, our great eft nxifdom to trufi him 'with all our con^
terns, ii. 262, 263
Two Ions, the parable explained, iv. 144, 148, the points of doc-
trine from it, iv. 147, ^johat meant by calling the Jons into the
njtneyardy iv. 148, the proof of our doing our father s i/jill is to
g9 into his 'Vineyard, iv. 155
V.
VINEYARD, labourers in it, the parable explained, ill.
227, a general remark on it, iii, 232, ** many that are firft
Jhall be laft,''' thefe nvords explained, iii. 235, nv hat by the king-
dom of he an) en in the parable, iii. 236, objedions anfnxered, iii.
270. &C. let out to hufbandmen, the parable explained, iv. 1 69,
194, 181, the many mercies bejlonved upon it by Godi the great
houjholder, iv. 175, 194, the church often compared to a 'vine-
yard, iv, 176, is to be planted and hedged round, iv. 179, 180,
the hufbandmen <very ungrateful, iv. 1 8i , i()6, the ftrtants fent
for fruits, iv. 200, the punifiment of the hufiandmen, iv. 207
"Vilitation fermon at Grantham, quoted, iv. 436
Union, the happinefs of thofe in a fpiritual union to Chrift, ii.
61, &c.
Unmerciful fervant, the parable explained, iii. 196, his inhumanity
and co<vetoufnefs, iii. 200, the parable teaches us our obligations
to forgi'venefs, iii. 204, the nature a?id extent of that duty ^ iii.
209
W,
WAR, the fearful fcourge of fin, iii. 319, the punijhment
of guilty nations y ibid, a feafon for trufting in God and
payer ^ iii. 321
Watching,
INDEX.
Watching, an important duty, iv. 241, what meant ly it, iv.
241, &c. the uncertainty o/' ChrilVs coming a great motive t9
rivatchfuhiefs, iv. 253
Water turned into wine, the literal hijiory of that miracle, ii. 4,
&c. Mfficuliies about this miracle ob'viated, ii 9, &c. remarks
from it, ii. 30, &c. its fpiritual ufe and application, ii. 44, &c.
Waterland, Dr. hii remark on thofe ^ho came late into the 'vine-
yard, iii. 272
Wedding-garment, ix'hat meant hy it, iv. 354, 365, 366, the
punijhmmt of the man <voho came to the marriage n^jithout it, iv.
352, he ivas fpeechlefs, iv. 356
V7'\QktA-mtr\, full of uneafnefs and difquietude, i. 284
Widow, parable of the importunate 'wido'w explained, iii. 38^1 the
connexion of it Jhe<von, iii. 291. her importunity prevailed o^ver
the unjuji judge, iii. 307, the advantages vje have of the ividgw
in our judge, iii. 307
Widows, fupport and comfort for them, \. 220, 221
Wind and fea rebuked by Chrift, the miracle explained, k 247,'
&c. the danger ivherein the difciples vjere, confidered, i. 25 1,
they apply to Chrift hy prayer, i. 257
Wifdom, from above, pleafant and profitable, iii. t66, 17I
^'Vithered hand, cured, the hifiory af that miracle, i. 453, 5fC;
■ fpiritually improved, i. 457, &c.
Word of God, to he reverenced, i. 336
Word, the good feed of it to he fovjn nxith diligence, iii. 3, the fuc
cefs of it from God, ibid, to be heard diligently, iii. 27, and
nvith application to our ovon hearts, iii, 30
Word preached, only made effedual hy thefpirit, iii. 84
y.
O K E, Chrift' s eafy, and his burden light, i. 37
^ Young, Dr. his fine obfervation on the advantage of afiii^iom^
i. 1 1 . n. his account of Altamont's avful death, iii. 467, 468,
469, n.
ECHARIAH, a prophecy cf his alluding to the pool cf
Bethefda, ii. 7^
1
ERRATA,
Vol. I. 132 7 /or patience r. periltericC-
Pag. line. 34-013 dele and.
^ 1 5 read in eztth : — well nny,&'c. 1 4-i 9 ^f^^ ft'Hj ^^d it — at l.ii. r,
id, II r. expeft, without the due ////maintains.
qualification, that, ©"c ^9^ Z' add g\\'mgthe?n,
331 21 for on a r. and. '99 " addytt, through
139 a yor in God of r. of God in. 202 10 ^^/? and,
i94 14 r, manifeftly fhewed him- 22011 dele you {qc,
felf. 330 24 ybr him r. them,-
226 n. */>^ 3. r. 215. 238 19 />r fend r. find.
334. 26 for not n no 2146 5 for thefe r. thofe (t^nce)
343 13 /o^fuch r. fure, 247 26 /or peace r. fenfe.
353 14 «^ the, 248 7 /or their r. your.
38610 for our r. their ^57 14- /^ ^^^s lay up, r. do thus^
401 5 /)r ears r. eyes, provide.
402 4 r. of which z«/r/2r/?, 1 fhall *6i 26 /or fort the time, &c. r,
fefr. «Kf^ it w/// be, &c. ^o"t> refpefting the time and
460 ly for 'S7Q(To<Tii r. fsju^i^a-et P^^^^' ^^^« t^"S wholly re-
468 ult. for this as in, &<r. r. and moved,
this no lefs in all his duties ^7»- ^ ^^/^ for.
to God, than in all to his 33 3 23 dele they,
neighbour. 34® 4 /o*" wi!i, r. would.
345 5 deleziter.
Vol, II» 428 27 /or that, r. when,
J *. * " — ^9 /or when they eyes may, ■
39 ^for and r. m. and our eyes be, &c.
71 n. S dele and. 429 u for aiTOs, r. harps^
101 8 Jor the r, this. ^51 25 ^^/^ and which.
104 12 ,r. to her confcience. 542 18 for if, r. is.
119 15 r, : /or who 34.5 8 /or fear, r. hean
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